Podcasts about westerners

Westerners are booking flights to India—not for sightseeing, but to chant Sanskrit mantras in rice fields, live in ashrams, and rise before dawn for kirtan. What's really going on here? In this eye-opening episode, Raghunath speaks with anthropology PhD student Keli Lalita to explore a growing phenomenon: Westerners adopting spiritual practices rooted in ancient India. A yoga class in Brooklyn often leads to a pilgrimage in Vrindavan—and a deeper search for meaning beyond material life. Together, they unpack the global remix of yoga culture, the anthropology of spiritual longing, and why Bhakti Yoga is drawing seekers from all walks of life. Key Topics Include: •⁠  ⁠Why yoga retreats can feel more authentic than everyday life •⁠  ⁠How modern yoga became a cross-cultural conversation •⁠  ⁠The Hare Krishna movement and its Western embrace •⁠  ⁠Family, food, and spiritual structure through the lens of anthropology •⁠  ⁠What people are really seeking when they go to India

Fed up with their own inadequate and expensive care systems, many elderly Westerners are choosing to retire to Thailand, where care is cheaper and often better. Many say Thailand's Buddhist culture and respect for the elderly means Thais are naturally caring. It's a booming sector, and is only likely to grow as we all live longer. But the decision to move can be complex, particularly when it involves retirees with dementia. People have been accused of dumping their sick relatives in Thai care homes, far from family. Is this exploitation – rich Westerners taking advantage of Thailand's low wages? And what does it mean for local health systems, as care workers are lured away to look after foreign residents?If you would like to get in touch with the show, please email: businessdaily@bbc.co.ukPresented and produced by Gideon Long(Picture: British retiree Liz Jackson, now living in Chiang Mai.)

Tom and Linda Bosworth set out for what should have been a fun off-road day in the New Mexico backcountry- but when their Jeep rolls over miles from help, everything changes. Stranded with scorching heat, limited water, and no way to call for help, they face impossible choices that push them to their limits. How far will they go to survive- and will rescue come in time?Support us on Patreon for as little as $1 a month, with benefits starting at the $3 tier!Follow us on Instagram at offthetrailspodcastFollow us on Facebook at Off the Trails PodcastIf you have your own outdoor misadventure (or adventure) story that you'd like us to include in a listener episode, send it to us at offthetrailspodcast@gmail.com  Please take a moment to rate and review our show, and a big thanks if you already have!Episode Sources:YouTube - I Shouldn't be Alive, The Westerner, USFS, Wikipedia, REI, Reddit**We do our own research and try our best to cross-reference reliable sources to present the most accurate information we can. Please reach out to us if you believe we have mispresented any information during this episode, and we will be happy to correct ourselves in a future episode.

Join Mphuthumi Ntabeni in conversation with historian and author Bronwen Everill, as they discuss her book Africonomics: A History of Western Ignorance. This conversation offers essential insights into how we can rethink the African continent's economic past, present, and future. More about the book: We need to think differently about African economics. For centuries, Westerners have tried to 'fix' African economies. From the abolition of slavery onwards, missionaries, philanthropists, development economists and NGOs have arrived on the continent, full of good intentions and bad ideas. Their experiments have invariably gone awry, to the great surprise of all involved. In this short, bold story of Western economic thought about Africa, historian Bronwen Everill argues that these interventions fail because they start from a misguided premise: that African economies just need to be more like the West. Ignoring Africa's own traditions of economic thought, Europeans and Americans assumed a set of universal economic laws that they thought could be applied anywhere. They enforced specifically Western ideas about growth, wealth, debt, unemployment, inflation, women's work and more, and used Western metrics to find African countries wanting. The West does not know better than African nations how an economy should be run. By laying bare the myths and realities of our tangled economic history, Africonomics moves from Western ignorance to African knowledge. #Africonomics #BookPodcast #AfricanEconomy #AuthorInterview #EconomicDevelopment #AfricanBusiness #PodcastEpisode #Pagecast #BronwenEverill #MphuthumiNtabeni

When we open our Bibles to Genesis, most of us—especially as Westerners, bring a question to the text: "How was the world made?" We want mechanics, timelines, and blueprints. However, that is not what the original audience was asking. They were not modern scientists—they were ancient worshipers, living in a world full of temples, gods, and cosmic drama. Genesis 1 was written into that world—a world filled with creation myths from Egypt, Babylon, and Canaan. Today, I want to walk us through the creation account in Genesis 1 and 2 through Ancient Near Eastern eyes, so we can hear what they heard, feel what they felt, and worship the way they would have. 

Greg and Ed discuss the recent troubling decrease in overall Thai tourism numbers. In general, since COVID, the Thai tourism industry has bounced back quite well, and projections were that 2025 numbers would exceed the pre-COVID peak of 39 million visitors. However, starting at the end of last year, numbers didn't meet expectations, and since then the dip has become more severe. So what happened? The guys cycle through several different factors. First, the earthquake at the end of March certainly didn't help matters, with many tourists canceling their trips for the Thai New Year in April. Second, and perhaps more concerning, several security incidents affecting Chinese tourists has led to a bit of a backlash in the largest source of tourists to Thailand. In particular, a Chinese celebrity was kidnapped and held for ransom, sparking fears that Thailand was not safe. Further, numerous stories of Burmese and Cambodian scam call centers that press foreigners into service have magnified the problem. Ed notes that while overall numbers have dipped, the numbers from most Western countries have risen in accord with projections. Hence, the problem is limited to Asian tourists. Greg points out that the ‘White Lotus Effect' might be the kind of thing that sparks interest in Westerners, but not in Asians, who may already feel familiar with a tropical climate and many aspects of Thai culture.  Don't forget that Patrons get the ad-free version of the show as well as swag and other perks. We also sometimes post on Facebook, you can contact us on LINE and of course, head to our website (www.bangkokpodcast.com) to find out probably more info than you need to know.

ASCS Northern Plains Weekend Recap, Dirt Dollars (HL Eagle Raceway), local Colorado weekend lookahead

Tony Bynum is a conservation photographer, scientist, and advocate who's spent decades working at the intersection of public lands, Indigenous rights, and environmental storytelling. Based in Montana, his images have helped shape national conversations around energy development, landscape protection, and the cultural importance of the Northern Rockies. His work has been published widely and used by countless conservation organizations to make the case for protecting wild places. Before photography became his profession, Tony spent many years working for the Yakama Nation as a senior scientist, eventually landing in Washington, D.C., where he helped shape tribal environmental policy at the highest levels of government. But his path was never linear. A born-and-bred Westerner, he's been a cowboy, a fly fishing guide, a federal program manager, and a backcountry wanderer. His guiding principle—“Don't just love something, do something for it”—has carried him through an unconventional but deeply impactful career. In this episode, Tony tells us about his winding path and the values that have guided him along the way. We dig into his time in D.C., his decision to walk away from a conventional career, and the beginnings of his conservation photography—especially his long-running effort to document proposed energy development near Glacier National Park. As you'll hear, I stepped back a little bit in the conversation and let Tony tell his story in his own words, and the result is a thoughtful and unfiltered look at what it means to live a life rooted in land and responsibility. You can check out more of Tony's work by following the link in the episode notes. Thanks so much for listening, hope you enjoy! --- Tony Bynum --- TOPICS DISCUSSED: 2:02 – Intro, where Tony grew up 6:21 – Cue, photography in the early days 9:15 – Just doing interesting things 13:13 – Indigenous and Western takes on science 18:35 – Family dynamics 21:24 – Where the work ethic came from 23:14 – Where Tony didn't tread 25:48 – Cue, bureaucracy 31:07 – Lessons from the copy room 36:17 – Tony's purpose in DC 39:01 – And why he had to leave 40:41 – Restarting in Montana 42:46 – Full-time photography 47:07 – A diverse portfolio 50:16 – Film to digital and internet access 56:05 – Finding conservation 58:18 – Energy development near Glacier and the Blackfeet Indian Reservation 1:02:52 – The importance of having a visual context 1:04:04 – Describing the oil and gas map 1:09:51 – Book recs 1:18:04 – Final words --- ABOUT MOUNTAIN & PRAIRIE: Mountain & Prairie - All Episodes Mountain & Prairie Shop Mountain & Prairie on Instagram Upcoming Events About Ed Roberson Support Mountain & Prairie Leave a Review on Apple Podcasts

Culturally, boredom has a negative connotation as something that we should not experience. Being bored is an uncomfortable place to be in, which we usually try to remedy. But this misses the point since boredom can be useful and even necessary on the path. Chogyam Trungpa notes that Westerners tend to be fascinated by the aesthetic appreciation of the simplicity or rigidity of rituals such as the Japanese tea ceremony or zazen. He says the point of vipassana meditation is to get bored. Trungpa makes a distinction between hot boredom, which is agitating and the first kind of boredom we encounter, and cool boredom, which is refreshing in that we do not have to do or expect anything. It is difficult to get to cool boredom without going through hot boredom which we look to alleviate through excitement and entertainment. Boredom shows up when there are gaps in our consciousness without stimulation or a way to satisfy ourselves. This happens in daily life as well as in meditation. Interesting times distract us from spiritual practice and paying attention to ourselves. We can encourage the space for boredom to arise rather than being caught in the current distractions of the world including constant use of cell phones. Boredom arises if thoughts and activities are not motivated by attainment or credentials. We entertain ourselves all day with subconscious chatter and are uncomfortable with silent gaps in our conversations with ourselves. We can consider that life may have no inherent meaning and that we give meaning to things in order to entertain ourselves. Remedying moods and emotions doesn't ultimately work, which can leave us no choice but to be with things as they are. When we give up hopelessness, hope goes with it. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

Matt Welch was among the first wave of young Westerners who flooded into Prague in the early 1990s. Today a prominent journalist and commentator in his native US, back then he was one of the founders of Prognosis, Czechoslovakia's first English-language newspaper. And Welch shared lots of colourful recollections of that formative period of his life from his study in New York.

This lecture begins our series of case studies in false religion with the Eastern religions—namely the two most prominent: Hinduism and Buddhism. We'll also study why these religions are so appealing to Westerners and how we may Biblically respond to those who hold these beliefs.

Meet Shawn, a master shakuhachi player, who sits down to talk to us about the history and cultural significance of one of Japan's most ubiquitous, yet paradoxically unknown instruments.Shawn teaches us about the challenges of learning shakuhachi as well as his thoughts on the recent popularity of the instrument in the west. Stay tuned for a beautiful performance from Shawn at the end of the episode!Follow Shawn:https://www.youtube.com/@TairyuShakuhachihttps://www.shawnheadmusic.com/Follow us on our social media:https://www.youtube.com/@unpackingjapanhttps://www.youtube.com/@unpackingjapanshortshttps://www.instagram.com/unpacking_japanhttps://www.tiktok.com/@unpackingjapanhttps://www.x.com/unpacking_japanhttps://www.facebook.com/unpackingjapanSubscribe for more in-depth discussions about life in Japan! Interested in working at a global e-commerce company in Osaka? Our parent company ZenGroup is hiring! To learn more, check out https://careers.zen.group/en/

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices

William Dalrymple is a bestselling historian, award-winning broadcaster, and one of the world's most dynamic voices on colonial history. In this episode, Ami chats with the legendary India-based Scottish writer about his latest book, The Golden Road: How Ancient India Transformed the World, which argues that India's intellectual and spiritual contributions have been foundational to the global world we live in today—and yet remain widely unacknowledged in the West.With warmth, humor, and piercing insight, William shares what it was like growing up the youngest of four brothers in an eccentric aristocratic family, how his radical Scottish nanny shaped his worldview, and why he believes India's greatest export isn't Bollywood or curry—but the number zero. Ami and William discuss how Indian ideas influenced everything from mathematics to religion, why Western education omits these facts, and how colonization played a role in that erasure.From buffets in Delhi to dancing in Goa, DJing at farmhouse parties to dinner with Aamir Khan, this episode blends deep history with cultural stories and unforgettable banter. From Shrubs to Shrines: William recounts a surreal night in Dallas giving a lecture at a house decorated with statues of Reagan, Thatcher, and Churchill. (2:52)Growing Up the Youngest: Why being the “love-bombed” youngest of four shaped William's personality—and how he finally made peace with his brother who beat him up. (5:27)Nerd Forever: William describes his lifelong love of history, how he made a career from a teenage obsession, and the unusual accessories he wore to study ancient churches. (10:17)History Through Two Lenses: The surprising influence of William's radical nanny and how it fueled his nuanced take on colonialism and the British Empire. (14:00)Why The Golden Road Matters: A crash course on how Indian mathematics, philosophy, and spirituality transformed Eurasia—and why Westerners still don't know it. (18:15)India's PR Problem: On WhatsApp uncles, Hindu helicopters, and why ancient India's brilliance was downplayed for colonial reasons (and cringed at by younger generations). (24:34)Religion Without Conquest: William explains how Hinduism and Buddhism spread across Asia through persuasion, not power. (28:46)Tuckered Out and Booked Out: Why William is more exhausted than ever thanks to his podcast Empire, his book tour, and a lifelong habit of overworking in gardens. (37:42) Connect with William Dalrymple:WebsiteInstagramFacebookX Let's talk Connect:Instagram This podcast is produced by Ginni Media.

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/economics

Today I interviewed Charles Hecker about Zero Sum. The Arc of International Business in Russia (Oxford UP, 2025). Hecker, a journalist and business consultant, speaks with dozens of Western business executives, bankers, and financiers who reaped immense profits for themselves and their companies in the Russian market, which suddenly opened to foreigners after decades of state planning and economic autarky. These “riskophile” Westerners recall the early post-Soviet Russia as an unchartered territory where business “had a body count” and “violence was cheap, routine and almost casual”. In the 2000s Russia, now stabilized by Putin, offered unparalleled opportunities for those who had learnt to navigate its murky, gray environment. While some expressed concern over the unchallenged primacy of the supreme ruler presiding over arbitrary redistribution of property in favor of his cronies and the rapid consolidation of state ownership, the squeamish were far outnumbered by the opportunistic. Following Russia's large-scale invasion of Ukraine in February 2022 and the subsequent imposition of sweeping Western sanctions forced most Westerners to flee, often selling their companies for a fraction of their value and, in some cases, even giving it for free to their Russian partners. Looking back some regret “looking the other way” at the rampant corruption and lawlessness, while others admit that enrichment in Russia was always destined to be short-lived. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/finance

Episode hosted by Mark Divine: Today, Commander Divine speaks with Tony Nader, MD, PhD, global expert in the science of consciousness and human development and head of the Transcendental Meditation organizations globally. In the episode, Tony shares the science of consciousness and the relationship between mind and body, consciousness and physiology, and the possibility to develop full human potential. Key Takeaways: Transcendental Meditation as an inner and outer practice. The reality is many Westerners think of meditation as an internal-only practice and therefore avoid it at all costs. Transcendental Meditation (TM), which Dr. Nader champions in the West, is instead both an internal and external practice, used to create more harmony in our real world lives. The survey says… meditate! Tony shares how TM has created research-backed results in both physical and mental realms. For instance, TM practitioners experience increased mental clarity, peace, and happiness, as well as less physiological stress, better healing and ability to concentrate - even (get this) better behavior! Ultimate reality and… rock consciousness? Tony details how TM allows practitioners to experience ultimate reality, which is the experience of all consciousness, everything, as one. Oh, and that includes rocks, which also hold consciousness, albeit of lower values than us humans. Less than 1% to heal the world. Studies have shown, including an experiment done in Washington, D.C., that when less than 1% of a population come together and practice Transcendental Meditation, there are cosmic shifts in the overall population behaviorally and mentally. Less car crashes, less violence, crime, and so on. TM is quite literally changing the world, by bringing us into harmony with the all-encompassing oneness of everything. Connect with Mark Divine: Website https://markdivine.com/podcast YouTube https://www.youtube.com/@markdivineshow Apple Podcasts https://podcasts.apple.com/us/podcast/the-mark-divine-show/id955637330 To order Dr Tony Nader's book Consciousness Is All There Is: https://www.drnaderbooks.com or use your favorite bookseller. Website: https://www.drtonynader.com MIU Website https://www.miu.edu/meet-president-tony-nader-md-phd Instagram https://www.instagram.com/drtonynader MIU Press https://www.instagram.com/miupress Facebook https://www.facebook.com/DrTonyNader YouTube https://www.youtube.com/@DrTonyNader X (Twitter) https://twitter.com/DrTonyNader TikTok https://www.tiktok.com/@drtonynader Linked In https://www.linkedin.com/in/drtonynader Listen to the original episode here: https://youtu.be/d_U_cyxhN_A?si=TGjeZW76blTRYIxB

While Islam has often been characterized as unitary and unchanging, by both Muslims and Westerners for their own particular reasons, that has never been the case–and today's world is no exception. Legalists and mystics debate, and radical groups exist at the same time as Muslim feminists who advocate new interpretations of the Koran.  This is the core argument of my guest John Tolan's new book Islam: A New History, from Muhammad to the Present. Ranging from new historical research on the first decades of the origins of the Muslim faith, he moves across centuries and millennia capturing the diversity and debate which characterized the history of the youngest of the three great monotheistic religions. Its diversity was fueled not just by religious debate, but by the great cultures which it assimilated, engaged, or had continual contact over the vast territory across which it spread.  John Tolan is professor emeritus of history at the University of Nantes. His books include England's Jews, Faces of Muhammad, Saint Francis and the Sultan, and Saracens.  

In this episode of Leadership and Legacy, historian and Pulitzer Prize finalist Dr. Megan Kate Nelson illuminates the life and legacy of Little Wolf, a Northern Cheyenne military, political, and diplomatic leader. Drawing from her forthcoming book The Westerners, Nelson explores how Little Wolf embodied leadership values like consensus building, generosity, strategic brilliance, and sacrifice for the greater good—principles deeply rooted in Northern Cheyenne culture. The conversation offers insight into the complexity of Indigenous governance, the strategic resistance to U.S. expansion, and the enduring relevance of leadership qualities often overlooked in traditional narratives. Little Wolf's story challenges conventional definitions of leadership and reveals the strength found in humility, discipline, and communal responsibility.Leadership and Legacy: Conversations at the George Washington Presidential Library is hosted by Washington Library Executive Director Dr. Lindsay Chervinsky. It is a production of the Mount Vernon Ladies' Association and Primary Source Media. For more information about this program, go to www.GeorgeWashingtonPodcast.com.

In this extraordinary episode, I'm joined by martial arts master, healer, and visionary innovator Mas Mike — the man behind Vibravision, a groundbreaking technology that bridges ancient wisdom and modern science to awaken your hidden human potential.Mas Mike is one of the only Westerners ever trained in Merpati Putih, a highly guarded energetic and perceptual practice passed down through an Indonesian royal bloodline. This sacred knowledge, once reserved for royalty, is now being shared with the world — and it's nothing short of transformative.This is next-level spiritual science — a conversation that will expand your understanding of what's truly possible for the human body, mind, and spirit.Tune in and discover how to unlock your Vibravision, step into your power, and become who you were always meant to be.

In this episode of Leadership and Legacy, historian and Pulitzer Prize finalist Dr. Megan Kate Nelson illuminates the life and legacy of Little Wolf, a Northern Cheyenne military, political, and diplomatic leader. Drawing from her forthcoming book The Westerners, Nelson explores how Little Wolf embodied leadership values like consensus building, generosity, strategic brilliance, and sacrifice for the greater good—principles deeply rooted in Northern Cheyenne culture. The conversation offers insight into the complexity of Indigenous governance, the strategic resistance to U.S. expansion, and the enduring relevance of leadership qualities often overlooked in traditional narratives. Little Wolf's story challenges conventional definitions of leadership and reveals the strength found in humility, discipline, and communal responsibility.Leadership and Legacy: Conversations at the George Washington Presidential Library is hosted by Washington Library Executive Director Dr. Lindsay Chervinsky. It is a production of the Mount Vernon Ladies' Association and Primary Source Media. For more information about this program, go to www.GeorgeWashingtonPodcast.com.

When the devotees first went to India, Prabhupāda was there, and he invited devotees to come over because he wanted to show what happened. You know, he went alone to America, and he comes back with all these Americans. In India, at the time, people were looking to Americans and go, like, 'How are we going to catch up to these guys? We want what they have.' And then Prabhupāda plays this trick on them, where he comes to America, he gets all these Westerners, and he comes back with a big airplane full of Westerners. 'Here you go. They want what you are supposed to want, which is pure love for God.' In Surat, devotees went there, and they were having kīrtana, and people came out of their houses, and they were grabbing the dust after the devotees walked there, so much so that there were holes in the road! And devotees were surprised and taken aback, and they asked Prabhupāda later, 'Why were they doing that?' And he said, 'Because you follow the four regulative principles and you chant Hare Kṛṣṇa, anywhere you go in the world, you'll be honored because of them.' The greatest desire one can have is what Prahlāda Mahārāja showed us: 'Oh my Lord, if I have any desire within my heart, let it be no material desire, only the desire to serve You.' So we have the stark examples: Hiraṇyakaśipu—boo! And then you have Prahlāda Mahārāja, he's worshipable to us. In fact, Lord Caitanya Mahāprabhu, when He would sit with Gadādhara Paṇḍita to hear Śrīmad-Bhāgavatam, He wanted to hear that story over and over again. Śrīla Bhaktisiddhānta told all his disciples to read Prahlāda 108 times. Hear that story over and over and over and over again, and he's famous, Prahlada Maharaja. He's famous all over the world because of that. ------------------------------------------------------------ To connect with His Grace Vaiśeṣika Dāsa, please visit https://www.fanthespark.com/next-steps/ask-vaisesika-dasa/ ------------------------------------------------------------ Add to your wisdom literature collection: https://iskconsv.com/book-store/ https://www.bbtacademic.com/books/ https://thefourquestionsbook.com/ ------------------------------------------------------------ Join us live on Facebook: https://www.facebook.com/FanTheSpark/ Podcasts: https://podcasts.apple.com/us/podcast/sound-bhakti/id1132423868 For the latest videos, subscribe https://www.youtube.com/@FanTheSpark For the latest in SoundCloud: https://soundcloud.com/fan-the-spark ------------------------------------------------------------ #vaisesikaprabhu #vaisesikadasa #vaisesikaprabhulectures #spirituality #bhaktiyoga #krishna #spiritualpurposeoflife #krishnaspirituality #spiritualusachannel #whybhaktiisimportant #whyspiritualityisimportant #vaisesika #spiritualconnection #thepowerofspiritualstudy #selfrealization #spirituallectures #spiritualstudy #spiritualexperience #spiritualpurposeoflife #spiritualquestions #spiritualquestionsanswered #trendingspiritualtopics #fanthespark #spiritualpowerofmeditation #spiritualgrowthlessons #secretsofspirituality #spiritualteachersonyoutube #spiritualhabits #spiritualclarity #bhagavadgita #srimadbhagavatam #spiritualbeings #kttvg #keepthetranscendentalvibrationgoing #spiritualpurpose

Professor John Eastman discusses the oral arguments made on May 15 in the birthright citizenship cases before the Supreme Court and the problem of nationwide injunctions. A classic film review relevant to arrogant judges is provided of the 1940 movie, “The Westerner.”

Professor John Eastman discusses the oral arguments made on May 15 in the birthright citizenship cases before the Supreme Court and the problem of nationwide injunctions.A classic film review relevant to arrogant judges is provided of the 1940 movie, “The Westerner.”

The Rebel News podcasts features free audio-only versions of select RebelNews+ content and other Rebel News long-form videos, livestreams, and interviews. Monday to Friday enjoy the audio version of Ezra Levant's daily TV-style show, The Ezra Levant Show, where Ezra gives you his contrarian and conservative take on free speech, politics, and foreign policy through in-depth commentary and interviews. Wednesday evenings you can listen to the audio version of The Gunn Show with Sheila Gunn Reid the Chief Reporter of Rebel News. Sheila brings a western sensibility to Canadian news. With one foot in the oil patch and one foot in agriculture, Sheila challenges mainstream media narratives and stands up for Albertans. If you want to watch the video versions of these podcasts, make sure to begin your free RebelNewsPlus trial by subscribing at http://www.RebelNewsPlus.com

The election's over—but the questions are just beginning. David Leis sits down with former politician Preston Manning to talk about what the results really mean for Canada's future. Are we more divided than ever? What's fuelling the unrest in the West? And could referendums or even secession be on the table? David and Preston get into everything from pipelines and energy security to why so many Westerners feel ignored by Ottawa. If you're wondering where Canada goes from here—and whether the West will go with it—this conversation is for you.

Bright on Buddhism - Episode 113 - How does Buddhism argue that one must respond when they have been wronged? Does it teach that you should just take it and not respond at all? How does this relate to Buddhist influenced martial arts?Resources: Canzonieri, Salvatore. "The Emergence of the Chinese Martial arts". Han Wei Wushu (23).; Henning, Stanley (1999b). "Martial arts Myths of Shaolin Monastery, Part I: The Giant with the Flaming Staff". Journal of the Chenstyle Taijiquan Research Association of Hawaii. 5 (1).; Henning, Stanley E. (Fall 1999). "Academia Encounters the Chinese Martial arts". China Review International. 6 (2): 319–332. doi:10.1353/cri.1999.0020. ISSN 1069-5834.; Zhāng Kǒngzhāo 張孔昭 (c. 1784). Boxing Classic: Essential Boxing Methods 拳經拳法備要 Quánjīng Quánfǎ Bèiyào (in Chinese).; Kit, Wong Kiew (2002). Art of Shaolin Kung Fu: The Secrets of Kung Fu for Self-Defense Health and Enlightenment.; Order of the Shaolin Ch'an (2004, 2006). The Shaolin Grandmaster's Text: History, Philosophy, and Gung Fu of Shaolin Ch'an. Oregon.; Shahar, Meir (2008). The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. Honolulu: University of Hawai'i Press. ISBN 978-0824831103.; Liu, James J.Y. (1967). The Chinese Knight Errant. London: Routledge and Kegan Paul. pp. 87–88. ISBN 0-2264-8688-5.; Henning, Stanley (1994). "The Chinese Martial Arts in Historical Perspective" (PDF). Journal of the Chenstyle Taijiquan Research Association of Hawaii. 2 (3): 1–7.; Henning, Stan; Green, Tom (2001). "Folklore in the Martial Arts". In Green, Thomas A. (ed.). Martial Arts of the World: An Encyclopedia. Santa Barbara, Calif: ABC-CLIO.; Shahar, Meir (2000). "Epigraphy, Buddhist Historiography, and Fighting Monks: The Case of The Shaolin Monastery". Asia Major. Third Series. 13 (2): 15–36.; Shahar, Meir (December 2001). "Ming-Period Evidence of Shaolin Martial Practice". Harvard Journal of Asiatic Studies. 61 (2). Harvard Journal of Asiatic Studies, Vol. 61, No. 2: 359–413. doi:10.2307/3558572. ISSN 0073-0548. JSTOR 3558572. S2CID 91180380.; Francis, B.K. (1998). Power of Internal Martial Arts: Combat Secrets of Ba Gua, Tai Chi, and Hsing-I. North Atlantic Books.; Ueshiba, Kisshōmaru (2004). The Art of Aikido: Principles and Essential Techniques. Kodansha International. p. 70. ISBN 4-7700-2945-4.; Saotome, Mitsugi (1989). The Principles of Aikido. Boston, Massachusetts: Shambhala. p. 222. ISBN 978-0-87773-409-3.; Westbrook, Adele; Ratti, Oscar (1970). Aikido and the Dynamic Sphere. Tokyo, Japan: Charles E. Tuttle Company. pp. 16–96. ISBN 978-0-8048-0004-4.; David Jones (2015). Martial Arts Training in Japan: A Guide for Westerners. Tuttle Publishing. p. 65. ISBN 978-1-4629-1828-7.; Michael A. Gordon (2019). Aikido as Transformative and Embodied Pedagogy: Teacher as Healer. Springer. p. 28. ISBN 978-3-030-23953-4.; Ueshiba, Morihei (2013). Budo: Teachings Of The Founder Of Aikido. New York: Kodansha America. pp. 33–35. ISBN 978-1-56836-487-2.; gar-Hutton, Robert (2018). The Metamorphosis of Tai Chi: Created to kill; evolved to heal; teaching peace. Ex-L-Ence Publishing. ISBN 978-1-9164944-1-1.; Bluestein, Jonathan (2014). Research of Martial Arts. CreateSpace. ISBN 978-1-4991-2251-0.; Bond, Joey (1999). See Man Jump See God Fall: Tai Chi Vs. Technology. International Promotions Promotion Pub. ISBN 978-1-57901-001-0.; Choy, Kam Man (1985). Tai Chi Chuan. San Francisco, California: Memorial Edition 1994.[ISBN missing]; Davis, Barbara (2004). Taijiquan Classics: An Annotated Translation. North Atlantic Books. ISBN 978-1-55643-431-0.Do you have a question about Buddhism that you'd like us to discuss? Let us know by emailing us at Bright.On.Buddhism@gmail.com.Nick Bright: Script, Cover Art, Music, Voice of Hearer, Co-HostProven Paradox: Editing, mixing and mastering, social media, Voice of Hermit, Co-Host

This week, Dutch YouTuber Bart van Genuchten returns to the podcast to discuss his recent trip to North Korea for the 2024 Pyongyang International Marathon — the country's first major tourism-related event since before the pandemic. Van Genugten shares what it was like being among the first Westerners allowed back into Pyongyang, navigating both awkward influencer hype and deeply personal moments of connection with North Korean guides. He also discusses the ethics of content creation in authoritarian contexts and how Pyongyang seems to be subtly shifting its messaging on unification. Bart van Genugten is a Dutch YouTuber living in Seoul, releasing videos on the channel iGoBart. He first garnered fame for his videos on a trip to North Korea in 2018 About the podcast: The North Korea News Podcast is a weekly podcast hosted by Jacco Zwetsloot exclusively for NK News, covering all things DPRK — from news to extended interviews with leading experts and analysts in the field, along with insight from our very own journalists. NK News subscribers can listen to this and other exclusive episodes from their preferred podcast player by accessing the private podcast feed. For more detailed instructions, please see the step-by-step guide at nknews.org/private-feed.

On today's show Andrew and Bill begin with the news that the US and PRC are sending representatives to Switzerland to discuss trade talks this weekend. Topics include: Why expectations should be set low, the week of signs that the PRC was willing to engage, questions about cooperating on fentanyl, and the latest measures to loosen monetary policy in Beijing. From there: An email about Chinese data spawns a conversation about increasing data opacity, and challenges for Westerners and the party alike. At the end: Thoughts on the PRC's relationship to Russia as Xi Jinping heads to Moscow, the consequences (or lack thereof) for the PRC's support for Russia's war in Ukraine, and reactions to a pair of CIA videos recruiting disaffected party members.

Mi huesped en este episodio es Claude Guislain, un antropólogo peruano que pasa la mayor parte de su tiempo con pueblos indígenas en Perú, Colombia y Brasil. Con su primera investigación sobre el uso de la ayahuasca y el chamanismo por parte de los occidentales en Iquitos (2005-2007), inició el viaje que lo llevó a dedicar su vida a tender un puente entre la sabiduría indígena y el mundo moderno. A lo largo de más de quince años dedicados casi exclusivamente a apoyar tanto a curanderos indígenas como a pacientes y exploradores occidentales, ha estado al servicio de los procesos de curación de cientos de personas. Ha estado trabajando y formándose con los Shipibo desde 2013, ayudando a la familia López a construir su propio centro. Fue facilitador y asesor en relaciones indígenas en el Templo del Camino de la Luz (2015-2023). Trabaja y aprende con un mamo Arhuaco desde 2012, con un Jaguar del yurupari del Tubú desde 2016 y con el pueblo Yawanawa de Brasil desde 2018.Hoy es asesor y miembro del Comité Técnico del Fondo de Conservación de Medicinas Indígenas y colabora también con ICEERS, y otras organizaciones, inspirándolas y ayudándolas a tejer sus esfuerzos y dones con los procesos indígenas de base.Notas del Episodio* La historia y esperanza de Claude* La idealizacion de los pueblos indigenas* El renacimiento psicodelico* Curacion y cantos* Contradicciones en el turismo psicodelico* La deforestacion, la demanda y la continuidad del conocimiento* Conservacion biocultural* ICEERS & MSCTareaClaude Guislain - Facebook - InstagramIndigenous Medicine Conservation FundInternational Center for Ethnobotanical Education, Research and ServiceTranscripcion en Espanol (English Below)Chris: Bienvenido Claude, al podcast El Fin del Turismo.Claude: Chris. Muchas gracias.Chris: Me gustaría saber si podrías explicar un poco de dónde te encuentras hoy y cómo el mundo aparece para ti?Claude: Buena pregunta. Estoy, ahora mismo estoy en Rio de Janeiro, donde vivo. Soy peruano y también estudié antropología y dedico mucho mi tiempo a los pueblos indígenas, sobre todo en Brasil, en Colombia y en Perú y he estado trabajando en las Amazonas durante muchos años. Y como veo el mundo hoy, desde aquí, pues con mucha preocupación, evidentemente, pero también por lo que hago con alguna esperanza, Chris: Yeah y pues en esa cuestión de lo que haces y de lo que hemos hablado antes, parece que es un gran camino, un camino de ya [00:01:00] décadas y décadas. Y me gustaría, si podemos viendo un un poco más de ese camino. Podrías comentar un poco de cómo llegaste en este gran momento sea por tus viajes, a otros países, a otros mundos, a otros maestros y maestras. Claude: Sí, claro, a ver cómo te explico. Llevo unos 20 años trabajando con lo indigena en general, pero sobre todo con el tema de espiritualidad, plantas maestras como la ayahuasca y esas cosas, y llegue ahí como, creo que, como la mayoría de personas que hoy en día llegan ahí a la selva, o a buscar estas medicinas como se les llaman, que es una, una cierta o una profunda insatisfacción por nuestra propia cultura, por la respuesta que nuestra propia sociedad [00:02:00] nos puede dar existenciales, diría yo. Es como siempre hay una pregunta que uno se dice, "No tiene que haber algo más. No puede ser eso solamente." Esa propuesta, digamos de occidente, no puede ser solamente eso, debe haber algo más, verdad? Entonces eso me embarcó a mí en una búsqueda desde, no sé cuando tenía por ahí unos veinti, veinti y pocos años.Que me llevó a experimentar estas medicinas como la ayahuasca, el San Pedro, los hongos, no por una cosa lúdica, ni ni evasiva, sino por el contrario, con una curiosidad por otras formas de saber y conocer, . Entonces yo me acerqué a estas medicinas, con curiosidad de entender cómo los pueblos indígenas saben lo que saben. Cuál es el origen de su [00:03:00] conocimimomento verdad?Entonces, estudié antropología. Me alejé de la academia rápidamente porque, me pareció mucho más interesante lo que me enseñaban los abuelos que para la antropología eran mis informantes, verdad? Era como, tenía que a mi informante tal, el informante tal. Y me di cuenta que no, que no eran mis informantes, sino que eran maestros y aprendía mucho más con ellos que lo que me enseñaba los libros, o las clases, o los seminarios, verdad?Entonces decidí mas dedicarme a seguirlos a ellos y a seguir aprendiendo con ellos, y ver de qué manera los podía ayudar a ellos. Estos abuelos, estos sabios indígenas. Y eso me llevó a un camino maravilloso de que hoy en día le llamo "la gente puente," no? O sea, gente que estamos en ese lugar de interface, entre el conocimimomento, la sabiduría que nos queda de los pueblos [00:04:00] indígenas y el mundo occidental, el mundo moderno. Y en ese nuevo tipo de encuentro que está surgiendo hace una década o tal vez dos décadas. Es este nuevo tipo de encuentro de nuestros mundos, verdad? Que hasta hoy era, siempre había sido extremadamente problemático, sino asesino, verdad? La manera con nuestro mundo occidental se encontraba con los mundos indígenas era pues y destructor. Hoy en día nos encontramos en una manera diferente, en el que muchos jóvenes y adultos y gente del norte global llegan en busca de conocimiento, de sabiduría, de cura, de sanación, de alternativas, buscando respuestas que nuestra propia civilización no nos puede dar. Habiendo un hambre, una sed de sentido por algo mayor, pues mucha gente empieza a ir allá con otros ojos, con un [00:05:00] respeto que no creo que había existido antes. Y eso trae cosas positivas y cosas negativas, evidentemente.Parece ser que estamos mal. Hay una gran maldición, que, como todo lo que toca, occidente eventualmente se vuelve en un gran desastre. parece como un súper bonito, súper maravilloso, ilusorio, nos enamora, nos seduce, pero después al poco tiempo nos vamos dando cuenta de las de las terribles consecuencias que traemos, verdad?Pero algo, no sé, algo también está cambiando, algo está mudando. Hay como una cierta madurez de ambos lados, tanto de los del lado indígena como del lado no indígena para encontrarnos desde un lugar en donde podemos celebrar nuestras diferencias y entender que esas diferencias son material para la construcción de un tiempo nuevo, verdad?Entonces esa es la parte que traigo un poco de esperanza. Chris: Ya, qué bonito. Gracias, Claude . o sea, yo siento [00:06:00] mucho de la esperanza, pero también de la desesperación por alguien que ha visitado a varios pueblos indígenas en las Amazonas hace como 15 años de más ya, en ese tiempo esas medicinas fueron llegando poco a poco a la mentalidad colectiva del occidente. Y pues me ha ayudado un montón, no solo por cuestiones espirituales, pero también por reparar el daño que hice a mi cuerpo, por ejemplo, pero también metiendome en esos círculos, en las Amazonas, por ejemplo, pero también mi tierra nativa Toronto, Canadá y otras partes Oaxaca, México. hemos visto poco a poco la descuidado de la sabiduría indígena, las culturas indígenas, las medicinas, y más que nada, las contradicciones que [00:07:00] aparece dentro de el renacimiento" psicodélico. Entonces, ya tienes mucho tiempo en esos no solo respecto a la medicina, pero también en las culturas indígenas en las Amazonas. Me gustaría preguntarte que has visto allá en el sentido de contradicciones, sobre el turismo sobre la medicina, puede ser el lado del extranjero viniendo para sanarse, o igual los locales o indígenas aprovechando al momento.Claude: Contradicciones tienen todas las culturas, tienen contradicciones. Y la contradicción principal es entre lo que se dice, no? Lo que se profesa y lo que uno ve en la práctica no? Es como si tú vas a la iglesia y escuchas al pastor hablando de cómo debe ser un buen cristiano.Y después te paseas por yo que sé por Chicago o por ciudad de México, y ves lo que [00:08:00] son los cristianos y dices wow hay una enorme contradicción, verdad? Es terrible la contradicción Cuando hablamos de los pueblos indígenas y de los conocimientos, de los pueblos indígenas, la sabiduría indígena, parece ser que hablamos desde un lugar de idealización no?Y a mí no me gustaría, caer en eso de idealizar sino tratar de ser muy concreto. Una cosa es la realidad, que es realmente terrible. Vivimos en un momento que es la cúspide, es la continuación de un proceso de colonialismo, de exterminación que no fue algo que sucedió con la llegada de los españoles, y los portugueses y el tiempo de la conquista. Y no fue algo que pasó.Es algo que sigue pasando,. Es algo que [00:09:00] sigue pasando. Como decía el gran Aílton Krenak, un gran líder indígena de aquí de Brasil, y un intelectual, miembro de la academia brasilera de las letras, recientemente. Decía lo que ustedes no entienden es que su mundo sigue en guerra con nuestro mundo. El decía eso. Él lo dice, o sea, ustedes no entienden que el mundo occidental, el mundo moderno continúa en guerra y de, y haciendo todos los esfuerzos para que las culturas indígenas desaparezcan.O sea, en la práctica, eso es lo que estamos haciendo. Entonces, cuando yo hablo de esperanza, hablo porque hay algo que está surgiendo, que es nuevo, pero realmente es muy pequeño. Y como dices tú, cuando, o sea, la expansión de la ayahuasca, del San Pedro, de lo del peyote y de una cierto [00:10:00] respeto y un cierto entendimiento sobre la importancia de los conocimientos indígenas, todavia realmente e no entendemos eso, no entendemos. Y cuando hablamos desde el norte global, y lo que se llama esta el renacimiento psicodélico, cuando hablan de los pueblos indígenas, hay una idealización, sobre todo, es solamente parte de un discurso que es un poco "woke." Es un poco para hacer bonito tu discurso, pero en la práctica no se ve, no, no, no ocupa un lugar importante. Ya está diseñado el camino por donde va esta revolución psicodélica, es extraer los principios activos de las plantas, hacer medicamentos, de hacer una pastilla que va a ayudar a la gente a mantenerse en mejor forma dentro de la locura que propone occidente.Cómo le damos a la gente [00:11:00] herramientas para que se adapten y para que resistan, es el absurdo al que los estamos sometiendo, eso es realmente. O sea necesitamos ya drogas como "Brave New World", no como "soma". Te sientes deprimido? Tómate tus pastillas. Estás cuestionando mucho las cosas, tomate esto para que puedas seguir funcionando y operando y produciendo, verdad?Pero hay una cosa muy, muy clara para mí, es que aún no hemos logrado entender la magnitud de los conocimientos indígenas. Y digo conocimientos, y no creencias porque en general, cuando hablamos de los pueblos indígenas, lo que sabe un chamán, como le dicen, un curandero, o lo que hablan ellos alrededor de su espiritualidad, la gente piensa, "ah, son sus creencias." Y en el mejor de los casos, dice "ay qué bonito, hay [00:12:00] que respetarlo, hay que cuidar sus derechos, y tienen derechos culturales y tienen todo el derecho a creer en lo que creen." Pero cuando decimos creencias, también es una incomprensión porque de creencia tiene muy poco en realidad.Cuando uno estudia más, y cuando uno profundiza sobre lo que sabe hacer un curandero, un ayahuasquero, Shipibo, Ashaninka, Huni Kuin, Karipuna, Noke Koi Kofan, lo que ellos saben, no tiene nada que ver con las creencias. No tiene nada que ver con la adoración religiosa de ciertas deidades. Nada que ver. Estamos hablando de conocimiento profundamente práctico, verdad?Es una acumulación de conocimientos durante generaciones y generaciones por estudiosos de la selva, que se organiza este [00:13:00] conocimiento. Socialmente y además que se transmite con un método. Hay un método muy estricto, muy específico de transmisión de estos conocimientos y de estas maneras de conocer, entonces te acabo de dar una definición no de una religión. Te acabo de dar una definición de ciencia.Entonces, lo que no hemos llegado a entender hasta ahora es que lo poquito que ha sobrevivido hasta hoy de esos conocimientos se asemeja mucho más a una ciencia que a una religión. Es mucho más un conocimiento práctico que una creencia religiosa, verdad? Y en ese sentido, es de suma importancia. Y entonces, cuando tenemos más y más personas tienen esta experiencia, qué es lo que pasa?Mucha gente viene a la selva en Iquitos, he trabajado muchos años, durante años he sido como el centro principal donde he recibido mucha gente para [00:14:00] tomar ayahuasca y esas cosas, y viene gente a sanarse de cosas que en sus países, pues no, nadie los puede sanar de depresiones, de traumas, cosas físicas también, pero sobre todo cosas psicológicas, verdad? Y después vuelven y dice "oh, yo tomé ayahuasca y me curé." "Cómo te curaste?" "Ah, fui, tomé ayahuasca," pero nadie dice estuve tomando con un viejo que todas las noches me cantaba durante media hora. Y después venía en la mañana y me preguntaba cómo era mis sueños. Y después venía con otros remedios y me daba y me hacía unos baños. Y cuando me hacía esos baños me cantaba de nuevo. Y después me daba esto, y me daba esta medicina y me cantaba, y cuando él me cantaba, me hacía ver este tipo de... Nadie habla de eso. La gente dice "yo tomé ayahuasca y el ayahuasca me curó", pero el viejito que estaba cantando solamente parece un accesorio de un viejito cantando.Pero no es así.La mayoría de la gente dice, "Wow, cómo te curaste de eso? Qué pasó? Qué hiciste?"Ah ya tomé ayahuasca. El ayahuasca me curó." Verdad? Realmente yo he escuchado muy poca gente decir "el abuelito, la abuelita, me dio ayahuasca, pero me cantó durante horas, me dio baños, me preguntó mis sueños, adaptó todas las plantas y el tratamiento que iba haciendo según mis sueños, según lo que iba viendo. Cuando me cantaba, me guiaba para ver cosas, o no ver cosas." Parece ser que el abuelito que cantaba fuese un accesorio, decoración. Y no realmente, no le damos crédito al trabajo profundo que ellos hacen, y el conocimiento que ponen en practica. Y no es extraño porque es muy difícil de entender, cómo una persona cantando, me va, me va a curar con un canto, verdad? No, como para nosotros, es muy difícil, no tiene sentido. [00:01:00] Tiene que ser la substancia que tomaste y que se metió en tu cerebro y hizo alguna cosas de conexiones neurológicas. Yo que sé. No puede ser esa cosa, porque para nosotros, ya sería el pensamiento mágico, verdad?Pero como te digo, eso que nosotros llamamos pensamiento mágico para ellos no es un pensamiento mágico. Es un conocimiento muy concreto que se aprende que tiene métodos de aprendizaje. Son conocimientos y habilidades, y capacidades que se adquieren con métodos de transmisión, verdad? Y hasta ahora no hemos logrado darle realmente el lugar que le corresponde a eso.Por el contrario, estamos impactando en eso de maneras muy profundas, y hay una contradicción fundamental que yo veo en lo, en para volver un poco a la pregunta que me haces. En todo este turismo que ha llegado, y [00:02:00] esta fascinación, este interés. Cuáles son los impactos que esto ha tenido en las comunidades indígenas en el mundo indígena, verdad?Entonces yo creo que hay dos cosas que parecen ser un poco contradictorias. Por un lado, hay una gran bendición. Hace 20 años, tú no veías gente de nuestra edad, jóvenes interesados en sentarse con los abuelos y aprender realmente, y ser continuadores de esas tradiciones y cultivadores de ese tipo de conocimientos.La mayoría de gente de nuestra edad, un poco más viejos, hasta la edad de nuestro, gente que tiene hoy día 50, 55 años, 60 años, no querían hacer, no. Querían ser profesores interculturales bilingües, querían ser [00:03:00] profesionales, pertenecer al mundo de los blancos, verdad? Entonces, los viejos, eran de un tiempo pasado que estaba destinado a extinguirse.Entonces, con la llegada de los occidentales y con este interés por esas cosas, ha habido cierto renacimiento y sobre todo, un verdadero interés de la juventud por aprender estas cosas como una alternativa profesional, digamos. Digamos, oye, para qué voy a ser abogado? Si yo, si mira todos los gringos que están viniendo, yo puedo ser esto y me va a ir mejor, verdad?Entonces, por un lado, hay esa parte que, hoy en día vemos, por ejemplo, en los Shipibo, muchísima gente que está aprendiendo, verdad? Muchos jóvenes están interesados, no solamente en los Shipibo, pero sino, pero en muchos lugares en Brasil, en Colombia, en Ecuador, yo veo, veo eso, una juventud que está poco a poco interesándose más y [00:04:00] volviendo a sus propias raíces.Es como, como decir, todo desde que eres niño, siempre te dicen, "los antiguos ser una porquería ya ese mundo acabó, lo único que cuenta es la modernidad y integrarse a la vida urbana, a la vida oficial de esta civilización, ir a la iglesia, tener una carrera, y ser alguien en la vida," verdad?Y entonces era como, y los estados con políticas de esa naturaleza, los gobiernos, los estados de nuestros países, era, pues la cuestión indígena era cómo civilizamos a los indios. Civilizar al indio no es otra cosa que hacerlo olvidar de sus sistemas, de sus culturas, pero como una parte así de como digo, "woke," no como, "ay, que lindo los indios que mantengan sus danzas, que mantengan su folclore, que mantengan [00:05:00] sus ropitas y que mantengan su ciertas cosas que es como bonito, que ellos mantengan como algo pintoresco y algo folclórico," pero sin entender realmente la profundidad. Pero hoy en día, yo creo que en gran medida, gracias a esto, no solamente, es una cosa más compleja evidentemente, pero, la juventud, viendo que hay esta llegada de blancos, de extranjeros, de gringos, no? Interesadisimos por los conocimientos de los abuelos, por la medicina. Y que van y están ahí, dicen "uy acá tiene que haber algo interesante, yo también quiero aprender." Si a los gringos les gusta esto, es porque algo bueno debe haber entiendes? Llegamos a ese punto en que estaba destinado a desaparecer, pero de una a otra manera, hay un renacimiento, verdad? Al mismo tiempo, [00:06:00] en la transmisión de estos conocimientos, como te decía sumamente complejos, sumamente estricta, estrictos métodos de transmisión, pues se ha tenido que simplificar porque los jóvenes no están aptos ya, habiendo ido a la escuela, teniendo un pie en la ciudad. No, no es tan aptos ni tienen el interés, ni las condiciones, ni las aptitudes para realmente entrar en esos procesos como lo podían haber hecho los abuelos, que hoy en día tienen 70, 80 años, verdad, que fueron realmente los últimos. A menos que uno se vaya muy lejos en la selva donde lugares que no tienen mucho contacto, que ellos todavía deben de mantener algunas cosas, pero ellos están alejados también de estos circuitos, Pero entonces, sí, hay una gran simplificación de estos sistemas. Entonces se pierden muchas cosas. Para bien o para mal, no? Mucha gente dice, bueno, por lo menos se está perdiendo toda esta parte de la brujería y [00:07:00] los ataques chamánicos y toda esa cosa, pero a lo cual se le da mucha, mucha importancia que tampoco logramos entender, porque nosotros lo vemos con esa visión judeo cristiana, esa distinción maniquea del bien y del mal, que en los mundos indígenas no es que no exista, sino que es totalmente diferente, no?. Y eso forma parte de esas diferencias que son importantes de entender y de respetar, verdad? Entonces, toda esta parte que nosotros vemos como brujería, como diabólico y tal, tienen su función dentro de un sistema, y que no, tratar de hacerlo desaparecer es hacer desaparecer el sistema mismo, verdad?Porque no lo entendemos. Es lo mismo que pasa, es lo que ha pasado siempre, algo que nos escandaliza, entonces lo queremos cambiar, pero nos escandaliza desde nuestra propia visión del mundo y no estamos entendiéndolo desde la visión de [00:08:00] ellos. No quiere decir que todo se puede relativizar, verdad? Hay cosas que son, pues muy difíciles, no, y muy delicadas, pero en en reglas general, cuando hay algo que nos escandaliza, lo queremos cambiar, sin realmente profundizar en un entendimiento de la función de esas cosas, pues estamos siguiendo los mismos patrones que los curas que llegaban hace 400 años, 500 años. Que decían ah, esto es diabólico. Tenemos que extirpar estas cosas, no? Entonces seguimos haciendo eso. Entonces, por un lado, vemos que hay un renacimiento del interés de la juventud y una reconexión con su propia identidad al mismo tiempo que hay una simplificación algo peligrosa de estos sistemas, quiere decir que los jóvenes que de aquí a poco van a ser los abuelos no saben la [00:09:00] mitad de lo que sabían sus abuelos. Saben lo mínimo indispensable que sirve para darle al gringo lo que requiere, lo que necesita, lo que está buscando, lo suficiente para hacer negocio en realidad y eso no es para culparlos a ellos, sino que es parte del sistema en el que estamos navegando, porque todo funciona así. Para qué te vas a profundizar tanto si con este mínimo ya te alcanza? Sobre todo cuando vemos que muchos gringos, muchos extranjeros van toman ayahuasca unas cuantas veces o hacen alguna dieta, y después se llevan ayahuasca a sus países, se ponen las plumas, agarran su guitarrita, y empiezan a cantar estas cosas como decoración alrededor de esta experiencia y hacen mucho dinero. Y así se ha ido expandiendo la ayahuasca por el mundo, verdad? Y eso cumple su función también. No es para juzgarlo, pero [00:10:00] también hay, es de una superficialidad, muchas veces, hiriente, cuando tú ves lo que sabe un abuelo y lo que ha tenido que pasar las dificultades, las pruebas y las responsabilidades que tiene un curandero amazónico para su comunidad, y los sistemas de rendición de cuentas que son los que más o menos lo mantienen a raya, que uno no puede hacer lo que le da la gana con ese poder, sino que hay un sistema de control, cuando esto sale y se va afuera en estos círculos, medios new age, medios hippie, medio neochamánico, pues toda esa cuestión se pierde y se empiezan a inventar un montón de cosas, y sobre todo, un discurso que es bastante problemático. Entonces surge esta idea que la ayahuasca es la panacea universal, y "la madrecita ayahuasca" me [00:11:00] dijo, y, "esto es lo que va a salvar el mundo." Entonces más personas tenemos que buscar la forma que más y más personas tengan esta experiencia para salvar el mundo verdad? Y la verdad que yo creo que eso no es así. Si fuera así, si fuera por la cantidad de ayahuasca que se toma en el mundo, pues el mundo ya habría cambiado, porque realmente se toma mucha ayahuasca. Cuando yo, el principio de los años 2000 en Europa, era muy raro escuchar de eso no? Hoy en día, en cualquier país europeo, todos los fines de semana tú puedes encontrar una ceremonia de ayahuasca, en todas partes. Eso se ha expandido. Se ha normalizado. Ya es mainstream, ya se volvió mainstream. Pero qué se ha vuelto mainstream? Nuestra propia interpretación, que es bastante problemática sobre esto y no se le ha dado el lugar que le [00:12:00] corresponde a los guardianes de esos conocimientos. Entonces eso es lo que yo tengo para criticar en todo este tema de la revolución psicodélica, que hablamos de psicodélico psicodélico, psicodélico, como la panacea, lo que puede salvar el mundo, pero cuánta experiencia tiene nuestra sociedad con los psicodélicos?Dos generaciones? Máximo? Desde Hoffman, y esa, ya de la generación Beat, de los 50. Vale?, un poco eso. Y entonces, hoy día, tú tienes psychodelic studies en las universidades y formación de terapias con psicodélicos que los enseñan en institutos, de estudios bastante importantes. Y uno se pregunta, pero qué estudia?Qué les enseñan? Qué podemos haber acumulado como conocimiento en esas dos generaciones, siendo que durante más o menos 40 años, esto ha sido o 50 o 60 años. Esto ha sido prohibido. Era [00:13:00] ilegal. Hoy en día se está más o menos legalizando, entonces se puede estudiar más abiertamente, se puede investigar, se puede aprender, se puede experimentar mucho más, pero durante muchos años, era ilegal, era underground, subterráneo, verdad? Entonces, qué es lo que hemos podido acumular como el conocimiento? Es mínimo, es muy superficial, sobre todo si lo comparas con lo que saben allá en la selva, los indígenas en México, los Wixarika allá donde, por donde tu estás, los mazatecos y toda esa gente que tiene conocimiento de los hongos.Eso es una acumulación, de conocimiento extraordinaria. Lo que pasa es que, como son indios, no les damos el lugar. Qué me va, si tú tienes un doctorado en cualquier universidad del mundo y te sienta junto con indios, adentro de uno tiene esa terrible arrogancia que tenemos [00:14:00] los occidentales de decir, si yo soy un doctor, qué me va a enseñar un indio?Entiendes? Y eso, eso demuestra que aún por más que tratamos de idealizar y por más que hay un gran respeto, y algo que esté cambiando, todavía seguimos regidos por un profundo racismo. Un profundo complejo de superioridad, que creo yo, que está la base de los grandes problemas que tenemos hoy en día como humanidad es realmente la arrogancia y el complejo de superioridad que tenemos como miembros de esta civilización, que es extraordinaria, pero también es la que nos está llevando el hecatombe verdad? Es la que está destruyendo el mundo.Entonces, hay verdades muy incómodas que no queremos ver pero es la verdad, a pesar de toda la grandeza que hemos logrado con este, con los conocimientos de nuestra ciencia, es también nuestra misma ciencia la que está destruyendo [00:15:00] el mundo, nuestra manera de entender y de conocer el mundo. Entonces ahora, poco a poco, nos estamos dando cuenta que necesitamos de la participación de estos otros pueblos que tienen otras maneras de ver, de entender, de estar en el mundo, y de conocer, de aprender otras maneras, no? Entonces sucede una cosa muy bonita y extraordinaria cuando juntamos personas que piensan diferente y realmente ya no es una discusión sobre cuál es mejor, cuál sistema es mejor, si mi ciencia o tu ciencia o no, sino que es como complementamos nuestros tipos de conocimiento, verdad? Lo que decíamos también, o sea, a partir de nuestras diferencias, con nuestras diferencias como material, que es lo que podemos tejer juntos, que no se ha hecho nunca, verdad? Entonces, eso es lo que está surgiendo también, pero en un contexto muy [00:16:00] problemático en lo que surgen los intereses económicos, financieros, grandes farmacéutica, grandes capitales que quieren invertir en estas cosas y no se les da el lugar a los grandes detentores de estos conocimientos. Y sobretodo no se les da lugar en el diálogo, ni en la creación de acuerdos, sino que no se le da una participación financiera de lo que se puede recaudar como beneficios a partir de sus conocimientos, verdad? Entonces seguimos reproduciendo ese sistema colonial, ese sistema de explotación del otro y de la tierra, de la naturaleza en beneficio del capital, en beneficio para generar, ingresos económicos, no? Entonces estamos en eso es, es altamente complejo. [00:17:00] Hay cosas buenas y hay cosas negativas. Hay un impacto muy grande también en la Amazonía con toda la llegada de toda esta gente, pero impactos positivos. Yo, yo he encontrado muchos líderes, en Amazonía que me dicen "gracias a ustedes que vienen acá. Nosotros estamos volviendo a nuestras raíces", "Si no fuera por ustedes, ya estaríamos perdidos." Entonces hay algo que está sucediendo, que es algo muy positivo, pero también, como venimos con esos programas, no logramos darle la profundidad que podríamos estar alcanzando. Y que nuevamente, creo yo, que lo que está la base es nuestro terrible complejo de superioridad, que creemos que todos lo sabemos y que, pues somos mejores y que, qué nos va a enseñar, me entiendes? Aunque algo esté cambiando, aunque haya un poco de esperanza, todavía hay mucho camino por delante, [00:18:00] no?Chris: Mm. gracias Claude poder sacar algunos de esos hilos del nudo enorme en que vivimos. Pues sí, yo siento que, una de las cosas menos escuchados en nuestros tiempos de gente que tiene comentarios, opiniones, lo que sea, es, pues "no sé la verdad, no sé" . O sea, hay una una falta enorme de humildad.Creo que de la gente que critica la revolución o renacimiento psicodélico, o la gente que celebra no? O sea, hay una gran falta de humildad igual de tiempo profundo o de conocimiento histórico podemos decir, y como mencionaste, la cuestión de los abuelos y las relaciones que la gente tiene, o sea, las Amazonas y los pueblos indígenas ya por miles y miles de [00:19:00] años con sus lugares.Y como poco a poco se profundizaron su propio lugar dentro de los otros seres en su ecología, en su ecosistema, sus ecosistemas, y que, ese idea de que alguien puede irse a un lugar así. tomar la medicina como es una pastilla nada más volverse o simplemente quedarse y decir que "ah me curó" o algo Pues eso, eso me suena como bastante fascinante, no? Y porque, para mí al final también tiene que ver con la relacion con los ancianos o sabios de un lugar o sea, el maestro mío me dijo una vez que son los jóvenes que hacen ancianos, que hacen sabios que hacen como elders no? No son los viejos.O sea, los viejos son el vehículo para la función de esa sabiduría. Pero son los jóvenes que tienen que preguntar y [00:20:00] eso. Parece que está muy, muy perdido en el mundo occidental. O sea más bien la gente urbana, la gente del norte, la gran mayoría son migrantes o familias de inmigrantes.Entonces, yo siento que la relación que tenemos con la medicina, que es solo medicina, es una pastilla o aunque sí, es un ser que no, como dijiste, como no tenemos a veces la capacidad de entender, el lugar del abuelo, abuela humana en esa relación, pues hay muchas, muchas direcciones que podemos ir en ese sentido, pero también lo que he visto, lo que he escuchado, he leído un poco es sobre la deforestación de las medicinas, las plantas sagradas, y que la gente va [00:21:00] domesticando poco a poco las plantas y que las plantas domesticadas no tienen la misma fuerza, en parte porque están cosechadas o cosechados más y más joven, más y más antes de su maduración, y que eso también quizás tiene algo que ver con nuestra contexto del occidente como la necesidad o rapidez o velocidad en que necesitamos conseguir y consumir la medicina y ser curado, etcétera. Entonces entiendo que también has estado trabajando por algunas organizaciones que trabajan específicamente en la conservación de las medicinas, y también, otras que trabajan en la educación e investigaciones sobre lo etnobotánico. Entonces, me gustaría preguntarte sobre y ICEERS y MSCF tiene [00:22:00] un, una perspectiva fija o quizás como desde tu perspectiva, cómo vamos en ese camino?Claude: Mira, esa es una problemática, que corresponde a ese mismo sistema, no? O sea, en otras palabras, por ejemplo, cuando surgió este fondo, esta fundación, que es el fondo para la conservación de las medicinas indígenas o INC por sus en inglés. La primera inquietud que surgió, o sea el primer impulso y el primer, el primer capital semilla para para lanzar esto era exactamente esa idea no? Estas medicinas se están expandiendo, más y más personas lo van a necesitar, lo van a usar. Entonces va a haber un impacto en la sostenibilidad de estas plantas.Se va a poner en riesgo su continuidad, verdad? Cuando a mí me propusieron a [00:23:00] trabajar en esto y ayudar a la creación de este fondo, y me lo pusieron en esos términos, mi respuesta fue negativa. Yo dije no tengo el menor interés en trabajar en eso. Porque, o sea, en otras palabras, es ¿Cómo hacemos para garantizar la demanda?Cómo hacemos para para que tengamos suficiente, vamos a hacer plantaciones de peyote y plantaciones de ayahuasca para que no se acabe, para que alcance para todas las personas en el mundo que lo van a necesitar. Y yo dije no tengo el menor interés en hacer eso. Además, no creo que ese sea el real problema.Dije ahora si se tratase de la conservación de los conocimientos, estamos hablando de otra cosa. Eso es lo realmente precioso que debemos poner todo nuestros esfuerzos [00:24:00] para que exista una continuidad, para que no desaparezca como está desapareciendo, desaparece. Cada vez que se muere un abuelo y se han muerto muchos últimamente, sobre todo con el COVID, se han muerto muchos abuelos, pues se pierde, se pierde, o sea, es una tragedia para la humanidad entera, que se muera un abuelo que no tuvo la posibilidad de transmitirle a uno, a dos, a tres de sus hijos, a sus nietos, ese conocimiento, que no haya nadie que vaya a saber lo que sabe él, pues es una tragedia para todos nosotros.Entonces, cuando estamos pensando en cómo vamos a hacer? Se va a acabar la ayahuasca, o hay plantaciones, si no es lo mismo, es una inquietud válida, evidentemente, dentro nuestra lógica. Pero olvidamos que lo principal es la conservación de estos conocimientos. Entonces, tanto [00:25:00] MSC como ICEERS se está enfocando cada vez más en un trabajo profundo de desarrollar relaciones, cultivar relaciones con estos abuelos detentores de conocimientos, con estas comunidades que aún practican, mantiene sus sistemas, verdad? Y trabajando con ellos, digamos para ellos, para con programas, y con proyectos, y procesos que son diseñados por ellos, guiados por ellos, y nosotros solamente nos dedicamos a dar, un apoyo técnico y financiero, no? Para garantizar esto, entonces, al hacer esto, al dedicarlos más a la conservación de estos conocimientos, nos damos cuenta que la cultura no puede sobrevivir sin el [00:26:00] territorio.El conocimiento de los abuelos no tiene sentido sin un territorio, verdad? Y cuando hablamos de la conservación de la Amazonía, tampoco podemos entender la conservación de los ecosistemas sin la conservación de las culturas que han vivido ahí durante miles de años. O sea, todo va de la par, todo va de la mano, no?Entonces con una visión mucho más holistica, digamos más amplia. Pues entendemos eso, que cuidando de la cultura y poniendo todos los esfuerzos necesarios para la continuidad de esas culturas también estamos cuidando a la Amazonía, cuidando la biodiversidad, cuidando el agua, cuidando las medicinas, cuidando todo.Entiendes? Ya existen en Brasil enormes plantaciones de ayahuasca, de chacruna. Encuentras plantaciones en diferentes partes del mundo, [00:27:00] en Hawaii, y en Costa Rica, y en diferentes lugares. Ya la gente ha ido a sembrar hace años. Entonces, hay, no, eso no va a faltar. Lo que sí no vanos faltar, nos estamos quedando huérfanos de esos conocimientos.Y eso sí que es una gran pérdida porque yo tengo la certeza, la convicción que en esos, en esos conocimientos están las llaves, las respuestas que nos pueden ayudar a resolver los grandes desafíos que tiene la humanidad hoy en día. Desde nuestra ciencia no vamos a resolver, estamos, estamos en una crisis civilizatoria, estamos en una crisis global, y lo único que nos dicen los científicos es que tenemos que reducir las emisiones de gases de efecto invernadero.Y ahí van 20 años o más tratando de hacer eso, y no lo consiguen. No [00:28:00] solamente es insuficiente pensarlo de esa manera tan reduccionista, sino que, igualmente están acatandose a una sola cosa y no lo consiguen, no hemos logrado nada, no? Lo que realmente necesitamos es un cambio de sentido, un cambio entender una profundidad mucho mayor de cuál es nuestra relación como especie con este planeta.Y para eso necesitamos los entendimientos de lo más extraordinario que ha guardado la humanidad hasta hoy, no solamente de la civilización occidental, sino de todos, no? Entonces, cada vez que se pierde una lengua, cada vez que se muere un abuelo sabedor es una tragedia para toda la humanidad.Entonces, está muy bien que utilicemos estas medicinas, está muy bien que se esté expandiendo estas prácticas, pero esto sirve, [00:29:00] como un proceso inicial, como abrir una ventana hacia un mundo de posibilidades. Entonces, a mí me gusta que haya gente dando ayahuasca en Estados Unidos, en Europa.Me gusta porque mucha gente tiene la experiencia y dice "wow, en verdad si hay algo más. En verdad, aquí hay todo un mundo que yo no tenía idea que existía y que podría leer millones de cosas, y puedo creer o no creer, pero teniendo la experiencia, ya no necesito creer. Yo sé que hay algo. Sé que la naturaleza está viva. Sé que la naturaleza habla, sé que hay manera de comunicarse con la sutileza del funcionamiento de este planeta, de las aguas, de los ríos, de los vientos de las montañas. Todo es un sistema que está vivo, y hay manera de comunicarse con eso y mantenerse en una profunda relación, simbiótica, de profundo respeto y de amor con todo esto no? Entonces, es [00:30:00] importante que muchas personas tengan ese tipo de experiencia, pero después qué? Después de esa experiencia qué? Volvemos a nuestra vida normal, a nuestro trabajo de siempre, a la dificultad de nuestras relaciones cotidianas y el drama de la imposibilidad de mantener una conexión profunda con el tejido de la vida.Todo de nuestra civilización está hecho para mantenernos desconectados de la vida, del funcionamiento de la vida en este planeta, verdad? Entonces, hacia eso es lo que tenemos que apuntar, porque el problema no son las emisiones de gases de efecto invernadero, el problema es nuestra relación con el mundo.No es las historias que nos hacen creer que el mundo es una fuente de recursos para extraer, transformar y generar riqueza. Esa historia es profundamente [00:31:00] problemática. Y cuando conversamos con los sabios, con los abuelos, con los indígenas, escuchamos esas historias. Nos damos cuenta. Wow. Estas historias necesitan ser escuchadas.Estas historias necesitan, necesitan ser contadas en diferentes espacios. Y estos abuelos, estos sabios necesitan ocupar el lugar que les corresponde en la mesa de negociaciones de la humanidad. No se trata de conservar esto como algo folclórico, como un derecho de estos pobrecitos pueblos que tienen el derecho de vivir, como siempre vivieron, como quieran vivir. No, se trata de nuestra sobrevivencia.Entonces, hacia eso, creo yo, que debemos estar apuntando y sobre todo el tema de la revolución del renacimiento psicodélico yo creo que es una punta de lanza. Es una primera entrada en el que vamos poco a poco, demostrando que no se trata [00:32:00] solamente de convencer así retóricamente, sino que hay que demostrar, con hechos, la pertinencia, la utilidad de estos conocimientos para hoy para el mundo de hoy, verdad?Entonces, el tema de la salud y el tema de la salud mental es como es una problemática gigantesca, no? Enorme, hiper compleja. Es la primera cosa que, más y más científicos y gente que decide se está dando cuenta. "Uy, aquí esta gente sabe algo que nosotros no sabemos y tiene una manera de saber y entender el funcionamiento de la mente y el espíritu humano que nosotros no tenemos idea y que realmente funciona."Entonces eso es como una primera parte, como una punta de lanza. Estamos entrando en un lugar para poder demostrar al mundo. "Oye, lo que saben estos [00:33:00] pueblos es importante no solamente para ellos, no solamente para la continuidad de sus culturas, de sus tradiciones, no solamente para la salvaguarda de la selva Amazónica sino para toda la humanidad." Verdad? Y es muy triste ver en nuestros países, en Colombia. Bueno, Colombia hay otro nivel de entendimiento mucho más maduro, sobre lo indígena. Creo que están mucho más avanzados en ese sentido, pero en Brasil, en Perú, en Ecuador, en México, no le estamos dando la importancia que merece a esta problemática, o sea al rescate de lo poco que ha sobrevivido esos conocimientos extraordinarios que se mantienen en las selvas, en los desiertos, en las montañas, que se han ido guardando en secreto hasta hoy, o sea es heroico que haya [00:34:00] sobrevivido hasta hoy. Y hoy en día nos estamos dando cuenta de la pertinencia y la importancia de todo eso.Entonces, cuando hablamos de conservación, estamos hablando de conservación biocultural. Entender que no se puede preservar una cultura sin preservar la totalidad de su territorio, sin derechos de esos pueblos sobre sus territorios, y no se puede preservar los ecosistemas y los derechos si no se hace todos los esfuerzos para preservar esas culturas que han vivido en profundo respeto, en simbiosis con esos ecosistemas.Y tenemos muchísimo que aprender. Todo este tema de la cooperación internacional, de las ayudas de las ONGs, de los proyectos de los pueblos indígenas es de un paternalismo triste y absurdo que en el fondo dice "ay pobrecitos los indios vamos a ayudarlos", vamos a ayudarlos a qué? Vamos a ayudarlos a que sean más como nosotros.Eso es lo que estamos haciendo, creyendo que [00:35:00] somos lo mejor. Pero entonces más y más estamos entendiendo que es es mucho más lo que nosotros podemos aprender de ellos, que ellos transformarse en nosotros. Tenemos que re indigenizarnos, sabes?. Tenemos que volver a ciertas raíces que nos permitan una profunda conexión con la vida, con la naturaleza, con todos los seres que viven en nuestro territorio.Y eso es lo que en la misma naturaleza, la misma tierra nos está indicando, nos está llamando. O sea, si siguen así de desconectados, los vamos a exterminar. Tienen que re conectarse con eso, entonces ahí yo creo que hay una, algo nuevo que está surgiendo, que es maravilloso, verdad? Y espero yo que eso llegue a más y más personas.Estamos trabajando duro para eso la [00:36:00] verdad. Chris: Mm, pues muchísimas gracias por esos trabajos Claude. Y por tener la capacidad de afilar el cuchillo, en estos tiempos y en nuestra conversación, para sacar la grasa, digamos, como digamos. Yo siento que es, es un trabajo muy fuerte, no? O sea, para mí, eso es el fin de turismo, la capacidad de parar, de ver al mundo como algo que existe sólo por tus gustos. Algo que existe en un sentido temporal, es decir desechable. Pero eso va a durar como un montón de trabajo en el sentido de recordar, de recordar que en algún momento sus antepasados, los urbanos, los del norte, etcétera, fueron indígenas. Pero qué pasó? Qué ha pasado? Qué rompió [00:37:00] esa relación con la tierra? Y eso, eso es un trabajo muy, muy fuerte y obviamente generacional y intergeneracional, entonces. Pues hay mucho más que podemos hablar y ojalá que tenemos la oportunidad en algún momento, pero quería agradecerte por la parte de mí, por la parte del podcast y los escuchantes. Y al final quería preguntarte, y para nuestros oyentes, si hay una manera de seguir a tu trabajo o contactarte, si estás dispuesto a eso, cómo se pueden conocer lo de ICEERS y MSC? Claude: Bueno, tienes, el trabajo de MSC es muy importante. Y pues, si necesitamos a más gente que se sume, que done. Necesitamos canalizar muchos [00:38:00] recursos para poder hacer estas cosas bien, verdad? Con pocos recursos estamos haciendo cosas increíbles, pero ya estamos viendo que, ya llegamos a niveles en los que podemos administrar mucho mayores recursos. Entonces, si la gente se siente inspirada y pueden entrar a la página web de MSC o ICEERS, y MSC fund FND, ver lo que estamos haciendo, los diferentes proyectos que tenemos ahí y se sientan inspirados para donar o conseguir recursos, pues, genial. ICEERS también hace un trabajo extraordinario en la creación de conocimientos, artículos científicos y defensa legal también de estos detentores, de estas medicinas. Trabajo con incidencia política con gente que decide en el mundo. [00:39:00] Entonces estamos luchando ahí por los derechos de los pueblos indígenas, por el derecho del uso de estas medicinas que en muchos lugares son ilegales, y también sobre todo, decir a la gente que más que ir a la selva, o tomar ayahuasca cerca de sus lugares, muchas veces ahí cerca también tienen una reserva, algunos abuelos, pueblos indígenas que están cerca de ustedes, no? En sus países, cerca de sus ciudades. Y pues es tiempo de reconectar, y es muy difícil, pero la verdad que vale la pena, ir, ver lo que necesitan, cómo podemos ayudar, cómo podemos colaborar, simplemente con esa presencia, con otro tipo de encuentro, y cultivar esas relaciones de amistad, es algo, es algo muy importante que podemos hacer hoy en día, y que, [00:40:00] pues la tierra nos está pidiendo a gritos que nos re conectemos. Y ahí están los abuelos, todavía hay abuelos que, como dices tú, solamente esperan que vengan los jóvenes a preguntar no? Y muchas veces cuando no son los propios jóvenes de sus comunidades, pues están muy felices cuando viene gente de afuera de otros lugares, con esas preguntas, porque los ayaban a practicar, los ayudan a compartir, pero también inspiran a los jóvenes de su comunidad a sentarse con los abuelos.Creo que es un tiempo en el que es muy importante volver a sentarse con los abuelos, y los abuelos están ahí y están necesitando mucho de nosotros. Entonces, hagámoslo.Chris: Oye, gracias, hermano. Voy a asegurar que esos enlaces están en la página de El Fin del Turismo cuando lance el episodio. Y [00:41:00] pues, desde el norte hacia el sur te mando un gran abrazo. Y gracias por tu tiempo hoy, por tu trabajo y por tus compromisos Claude. Claude: Un placer, Chris, gracias a ti. Gracias por lo que estás haciendo. Saludos.English TranscriptionChris: [00:00:00] Welcome Claude, to the podcast The End of Tourism.Claude: Chris. Thank you very much.Chris: I was wondering if you could explain a little bit about where you are today and how the world appears to you?Claude: Good question. I am, right now I am in Rio de Janeiro, where I live. I am Peruvian and I also studied anthropology and I dedicate a lot of my time to indigenous peoples, especially in Brazil, Colombia and Peru and I have been working in the Amazon for many years. And as I see the world today, from here, well, with a lot of concern, obviously, but also because of what I do with some hope,Chris: Yeah, and in that matter of what you do and what we talked about before, it seems like it's a great path, a path of [00:01:00] decades and decades. And I would like, if we could see a little more of that path. Could you comment a little on how you got to this great moment, be it through your travels, to other countries, to other worlds, to other teachers.Claude: Yes, of course, let me explain. I've been working with indigenous people in general for about 20 years, but especially with the topic of spirituality, master plants like ayahuasca and those things, and I got there like, I think, like most people who go to the jungle today, or to look for these medicines, as they are called, which is a certain or deep dissatisfaction with our own culture, with the existential response that our own society [00:02:00] can give us, I would say.It's like there's always a question that one asks oneself, "Doesn't there have to be something more? It can't just be that." That proposal, let's say from the West, can't just be that, there has to be something more, right? So that led me on a search since, I don't know when I was around twenty, twenty-something years old.What led me to experiment with these medicines like ayahuasca, San Pedro, mushrooms, not for a playful or evasive reason, but on the contrary, with a curiosity for other ways of knowing and understanding. So I approached these medicines, with curiosity to understand how indigenous peoples know what they know. What is the origin of their [00:03:00] knowledge at the moment, right?So, I studied anthropology. I quickly moved away from academia because I found it much more interesting what my grandparents taught me, who for anthropology were my informants, right? It was like, I had to have my informant, this informant. And I realized that no, they were not my informants, but they were teachers and I learned much more from them than what I was taught in books, or in classes, or in seminars, right?So I decided to dedicate myself more to following them and to continue learning with them, and to see how I could help them. These grandparents, these wise indigenous people. And that led me to a wonderful path that today I call "the bridge people," right? In other words, people who are in that place of interface, between the knowledge, the wisdom that remains to us from the indigenous peoples [00:04:00] and the Western world, the modern world.And in this new type of encounter that has been emerging for a decade or maybe two decades. It is this new type of encounter of our worlds, right? That until today was, had always been extremely problematic, if not murderous, right? The way our Western world met the indigenous worlds was destructive. Today we find ourselves in a different way, in which many young people and adults and people from the global north come in search of knowledge, wisdom, cure, healing, alternatives, looking for answers that our own civilization cannot give us. There is a hunger, a thirst for meaning for something greater, so many people begin to go there with different eyes, with a [00:05:00] respect that I don't think had existed before. And that brings positive things and negative things, obviously.It seems that we are wrong. There is a great curse, that, like everything that the West touches, it eventually turns into a great disaster. It seems like something super nice, super wonderful, illusory, it makes us fall in love, it seduces us, but after a short time we begin to realize the terrible consequences that we bring, right?But something, I don't know, something is also changing, something is shifting. There is a certain maturity on both sides, both on the indigenous side and on the non-indigenous side, to meet from a place where we can celebrate our differences and understand that those differences are material for the construction of a new time , right?So that's the part that brings me a little bit of hope.Chris: Yeah, that's nice. Thank you, Claude. I mean, I feel [00:06:00] a lot of hope, but also despair for someone who has visited several indigenous peoples in the Amazon for about 15 years now, during which time these medicines were gradually reaching the collective mentality of the West.And it has helped me a lot, not only for spiritual reasons, but also for repairing the damage I did to my body, for example, but also getting into those circles, in the Amazon, for example, but also my native land Toronto, Canada and other parts Oaxaca, Mexico. We have seen little by little the neglect of indigenous wisdom, indigenous cultures, medicines, and more than anything, the contradictions that [00:07:00] appear within the "psychedelic renaissance." So, you have been in those for a long time, not only regarding medicine, but also in indigenous cultures in the Amazon. I would like to ask you what you have seen there in the sense of contradictions, about tourism regarding medicine, it can be the side of foreigners coming to heal themselves, or maybe the locals or indigenous people taking advantage of the moment.Claude: All cultures have contradictions. And the main contradiction is between what is said, right? What is professed and what one sees in practice, right? It's like going to church and listening to the pastor talking about what a good Christian should be like.And then you walk around, I don't know, Chicago or Mexico City, and you see what [00:08:00] Christians are like and you say, wow, there's a huge contradiction, right? The contradiction is terrible. When we talk about indigenous peoples and knowledge, indigenous peoples, indigenous wisdom, it seems like we're speaking from a place of idealization, right?And I would not like to fall into that idealization but rather try to be very concrete. One thing is reality, which is truly terrible. We live in a time that is the peak, it is the continuation of a process of colonialism, of extermination that was not something that happened with the arrival of the Spanish, and the Portuguese and the time of the conquest. And it was not something that happened.It's something that keeps happening, . It's something that [00:09:00] It keeps happening. As the great Aílton Krenak, a great indigenous leader from here in Brazil, and an intellectual , member of the Brazilian Academy of Letters, recently said, what you don't understand is that your world is still at war with our world.He said that . He says that, in other words, you don't understand that the Western world, the modern world, continues at war and making every effort to make indigenous cultures disappear.I mean, in practice, that's what we're doing. So, when I talk about hope, I'm talking about it because there's something that's emerging, that's new, but it's really very small. And as you say, when, I mean, the expansion of ayahuasca, of San Pedro, of peyote and of a certain [00:10:00] Respect and a certain understanding of the importance of indigenous knowledge , we still don't really understand that, we don't understand. And when we talk from the global north, and what is called the psychedelic renaissance, when they talk about indigenous peoples, there is an idealization, above all, it is only part of a discourse that is a bit " woke. "It's a bit of a way of making your speech pretty, but in practice it's not visible, no, no, it doesn't occupy an important place. The path that this psychedelic revolution is going to follow is already designed, it is to extract the active principles from plants, to make medicines, to make a pill that will help people stay in better shape within the madness that the West proposes.How we give to people [00:11:00] tools to adapt and to resist , that's the absurdity we're subjecting them to , that 's really it. I mean, we need drugs like Brave New World now , not Soma. Are you feeling depressed? Take your pills . You're questioning things too much , take this so you can keep functioning and operating and producing, right?But one thing is very, very clear to me, and that is that we have not yet managed to understand the magnitude of indigenous knowledge. And I say knowledge, not beliefs, because in general, when we talk about indigenous peoples, what a shaman, as they call him, a healer, knows, or what they talk about regarding their spirituality, people think, "ah, those are their beliefs." And in the best of cases, they say, "oh, how nice, we have to respect it, we have to take care of their rights, and they have cultural rights and they have every right to believe in what they believe." But when we say beliefs, it is also a misunderstanding because it has very little of belief in reality.When one studies more, and when one goes deeper into what a healer, an ayahuasca, Shipibo, Ashaninka, Huni Kuin, Karipuna, Noke Koi Kofan, knows how to do, what they know, it has nothing to do with beliefs. It has nothing to do with the religious worship of certain deities. Nothing to do with it. We are talking about deeply practical knowledge, right?It is an accumulation of knowledge over generations and generations by scholars of the jungle, who organize this [00:13:00] knowledge. Socially and also transmitted with a method. There is a very strict, very specific method of transmitting this knowledge and these ways of knowing, so I just gave you a definition not of a religion. I just gave you a definition of science.So what we haven't really understood until now is that the little bit of that knowledge that has survived to this day is much more like a science than a religion. It's much more practical knowledge than a religious belief, right? And in that sense, it's of the utmost importance. And so, when we have more and more people having this experience, what happens?Many people come to the jungle in Iquitos, I have worked for many years, for years I have been like the main center where I have received many people to [00:14:00] take ayahuasca and those things, and people come to heal themselves of things that in their countries, well, no, no one can heal them of depression, trauma, physical things too, but above all psychological things, right?And then they come back and say, "Oh, I took ayahuasca and I was cured." "How did you get cured?" "Oh, I went, I took ayahuasca," but nobody says, "I was drinking with an old man who sang to me every night for half an hour. And then he would come in the morning and ask me what my dreams were like. And then he would come with other medicines and he would give me baths. And when he would give me baths, he would sing to me again. And then he would give me this, and he would give me this medicine and sing to me, and when he would sing to me, he would make me see this kind of... Nobody talks about it. People say, "I took ayahuasca and the ayahuasca cured me," but the old man who was singing just seems like an accessory to an old man singing.But that is not the case.Claude: [00:00:00] Most people say, "Wow, how did you heal from that? What happened? What did you do?"Ah, I already took ayahuasca. Ayahuasca cured me."True? I've actually heard very few people say, "Grandpa, Grandma gave me ayahuasca, but he sang to me for hours, gave me baths, asked me about my dreams, adapted all the plants and the treatment he was doing to my dreams, to what he was seeing. When he sang to me, he guided me to see things, or not see things."It seems as if the old man who sang was an accessory, a decoration. And no, really, we don't give credit to the deep work they do, and the knowledge they put into practice. And it's not strange because it's very difficult to understand how a person singing is going to heal me with a song, right?No, for us, it's very difficult, it doesn't make sense. [00:01:00] It has to be the substance that you took that got into your brain and made some neurological connections. I don't know. It can't be that thing, because for us, it would be magical thinking, right?But as I say, what we call magical thinking is not magical thinking for them. It is a very concrete knowledge that is learned and has learning methods. It is knowledge and skills and abilities that are acquired through transmission methods, right? And up to now we have not really managed to give it the place it deserves.On the contrary, we are impacting this in very profound ways, and there is a fundamental contradiction that I see in this, in going back to the question you asked me. In all this tourism that has arrived, and [00:02:00] this fascination, this interest. What are the impacts that this has had on indigenous communities in the indigenous world, right?So I think there are two things that seem to be a bit contradictory. On the one hand, there is a great blessing. Twenty years ago, you didn't see people our age, young people interested in sitting with their grandparents and really learning, and continuing those traditions and cultivating that kind of knowledge.Most people our age, a little older, up to our age, people who are 50, 55, 60 years old today, didn't want to do anything, no. They wanted to be bilingual intercultural teachers, they wanted to be [00:03:00] professionals, to belong to the white world, right? So, the old people were from a bygone era that was destined to become extinct.So, with the arrival of the Westerners and with this interest in these things, there has been a certain renaissance and above all, a real interest among the youth to learn these things as a professional alternative, let's say. Let's say, hey, why should I be a lawyer? If I, if you look at all the gringos that are coming, I can be this and I'll do better, right?So, on the one hand, there is this part that, today we see, for example, in the Shipibo, a lot of people who are learning, right? Many young people are interested, not only in the Shipibo, but in many places in Brazil, in Colombia, in Ecuador, I see, I see that, a youth that is little by little becoming more interested and [00:04:00] returning to their own roots.It's like, how to say, since you're a kid, they always tell you, "The ancients were crap, that world is over, the only thing that matters is modernity and integrating into urban life, into the official life of this civilization, going to church, having a career, and being someone in life," right?And then it was like, and the states with policies of that nature, the governments, the states of our countries, it was, well, the indigenous question was how do we civilize the Indians. Civilizing the Indian is nothing other than making them forget their systems, their cultures, but as a part of how I say, " woke, " not like," Oh, how nice the Indians are that they keep their dances, that they keep their folklore, that they keep [00:05:00] their clothes and that they keep certain things that are kind of nice, that they keep as something picturesque and somewhat folkloric, " but without really understanding the depth.But today, I think that to a large extent, thanks to this, not only is it a more complex thing, obviously, but, the youth, seeing that there is this arrival of whites , of foreigners, of gringos, right? Very interested in the knowledge of their grandparents, in medicine. And they go and are there, they say " oh, there must be something interesting here, I also want to learn. " If gringos like this, it's because there must be something good, you know? We got to that point where it was meant to disappear, but one way or another, there's a rebirth, right? At the same time, [00:06:00] In the transmission of this knowledge, as I was saying, it is extremely complex, extremely strict, strict methods of transmission, so it has had to be simplified because young people are no longer capable, having gone to school, having one foot in the city. No, they are not as capable, nor do they have the interest, nor the conditions, nor the aptitudes to really enter into these processes as the grandparents could have done, who today are 70, 80 years old, right , who were really the last . Unless you go very far into the jungle where there are places where there is not much contact, they still have to maintain some things, but they are also far from these circuits,But then, yes, there is a great simplification of these systems. So many things are lost. For better or worse, right? Many people say, well, at least this whole part of witchcraft and [00:07:00] shamanic attacks and all that stuff is being lost, but to which a lot, a lot of importance is given that we also fail to understand, because we see it with that Judeo-Christian vision, that Manichean distinction of good and evil, which in the indigenous worlds does not just not exist, but is totally different, right? And that is part of those differences that are important to understand and respect, right? So, all this part that we see as witchcraft, as diabolical and such, has its function within a system, and that no, trying to make it disappear is to make the system itself disappear, right?Because we don't understand it. It's the same thing that happens, it's what has always happened, something that scandalizes us, so we want to change it, but it scandalizes us from our own worldview and we are not understanding it from the vision of [00:08:00] They do not. It does not mean that everything can be put into perspective, right? There are things that are very difficult, no, and very delicate, but in general, when there is something that scandalizes us, we want to change it, without really going into an understanding of the function of those things, because we are following the same patterns as the priests who arrived 400, 500 years ago. They said, "Oh, this is diabolical. We have to eradicate these things, right?" So we continue doing that. So, on the one hand, we see that there is a rebirth of interest among the youth and a reconnection with their own identity, while at the same time there is a somewhat dangerous simplification of these systems, meaning that the young people who will soon be grandparents do not know half of what their grandparents knew. They know the bare minimum that is needed to give the gringo what he requires, what he needs, what he is looking for, enough to actually do business, and that is not to blame them, but it is part of the system in which we are navigating, because everything works like that.Why are you going to go so deep if this minimum is enough? Especially when we see that many gringos, many foreigners, take ayahuasca a few times or go on a diet, and then they take ayahuasca back to their countries, put on the feathers, grab their little guitar, and start singing these things as decoration around this experience and make a lot of money.And so ayahuasca has been expanding throughout the world, right? And that serves its purpose too. Not to judge, but [00:10:00] there is also, it is a superficiality, many times, hurtful, when you see what a grandfather knows and what he has had to go through, the difficulties, the tests and the responsibilities that an

How can we get a Westerner to believe that if one eats cow flesh, one will become a cow in a future life who will then be eaten? by Exploring mindfulness, yoga and spirituality

With the recent influx of new listeners, I wanted to take this opportunity to introduce you to another one of my shows that I'm extremely proud of — WANTED. It's a show where I interview men and women who are, or have been, wanted by authorities from around the world.Today, I bring you Part 1 of my chat with David McMillan.David McMillan has lived a life that is almost unbelievable — it's like something straight out of a Hollywood crime thriller.Born in the UK to Australian parents, David travelled back and forth between the two countries a few times until, at the age of 10, his parents divorced. He, his sister, and his mother then made the permanent move to Melbourne.David was always different as a kid. He was expelled from school for trying to make a batch of LSD — perhaps a sign of things to come.At eighteen, David got a job at a city cinema where, by chance, he met some retired safe crackers — men who were looking to invest their money into the drug business. With no one else able to source it for them, David jumped in headfirst, changing the course of his entire life.He went on to make millions of dollars before an Australian task force swooped in, leading to him spending 10 years in maximum security prison in Victoria. Once released, David decided he was done with Australia and left for the UK — with a stopover in Thailand. It was a decision that would see him arrested again, this time facing the death penalty.Just two weeks before he was due to be executed by firing squad, David did something no other Westerner had ever achieved — he escaped.Get a copy of David's book hereJoin the One Minute Remaining Jury via Appl + HERE and get OMR early and ad free for as little as $1.69 a week!Become a Jury member on Patreon and find us on Facebook here. Hosted on Acast. See acast.com/privacy for more information.

Today on the Ninety-Eight, we learn alongside beloved Crosspoint members Prakrit Subba and Abhishek Indupally, who help us understand the significance of honor-shame culture. Most Westerners have a harder time seeing the honor-shame dynamic at play in the underlying context of the Bible and, even more so, may underestimate the cultural differences at play when sharing Jesus with people of Eastern descent. This episode seeks to help us process theological concepts like honor, shame, and guilt and sharpens us for greater effectiveness in ministry.

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct challenges as they attempt to defend their country. The Ukrainian case is also distinct from Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.Transcript Ben Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier. You alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, are so important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.BGG: Thank you for listening to this episode of Baltic Ways, a co-production of the Association for the Advancement of Baltic Studies and the Foreign Policy Research Institute (FPRI). A note that the views expressed in this and every Baltic Ways episode do not necessarily reflect those of AABS or FPRI.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time. Get full access to FPRI Insights at fpriinsights.substack.com/subscribe

Ukrainians have resisted Russia's aggression for years. Since the full-scale invasion of their country in 2022, Ukrainian women in particular have taken on important roles on the frontlines, in civil society, and at home. Gražina Bielousova's research examines how Ukrainian leftist feminists advocate for their causes at home and abroad, facing distinct sets of challenges as they attempt to defend their country. The Ukrainian case is also distinct in comparison to Latvia and Lithuania, whose organizing takes on different shapes for the same cause. Bielousova joins Ben Gardner-Gill to explain these interactions and discuss the ongoing process of decolonization in Baltic Studies.TranscriptBen Gardner-Gill: Hello, and welcome to Baltic Ways. I'm your co-host, Ben Gardner-Gill. Today we're talking with Gražina Belousova. Gražina is a feminist scholar of race, religion, and gender in post-Soviet Europe. She earned her PhD from Duke University in 2022. Currently, she is a postdoctoral scholar at Vilnius University's Institute of International Relations and Political Science and a researcher at Vytautas Magnus University.Her current research project focuses on leftist feminisms in East Europe in light of Russia's war against Ukraine, which will culminate in her first book, What's Left of Feminism in East Europe.Gražina, welcome to Baltic Ways.Gražina Belousova: Thank you so much for having me, Ben.BGG: So let's kick off by just hearing a little bit more about your background. I know you finished your PhD pretty recently. Could you tell us a little bit more about how you got into academia, sort of your research interests, and what you're working on at the moment?GB: Right. Yes, I just defended my PhD in 2022. It's hard to believe that it's been nearly three years now. In my PhD, I focused on historical matters. My PhD was in religion and cultural anthropology. And one of the things that I found missing when I was trying to theorize the part of the world that I call home and that most of the world calls Eastern Europe—I realized that I was lacking a solid theory that would bridge economics, anthropology, and religious studies.I wanted to understand how religious difference, especially perceived religious difference, played a role in creating the space that we call Eastern Europe today. And that took me to 18th and 19th century travel writings by Western travelers, oftentimes who were on an official mission, to the edges or to the depths of the Russian Empire.So I've read a lot of ambassadors' letters. I've read a lot of dispatches from St. Petersburg and Moscow, trying to understand how Westerners thought about that religious difference and how that thinking structured their understanding of what this place was and why it was different. What I tried to argue is actually that perceived religious difference was at the root of thinking of Eastern Europe as something different.Now, when I chose to embark on that topic, I had to put another topic aside, which was the question of very contemporary matters, the question of leftist political thought and feminism. At that point, it felt to me more pertinent to write the kind of theory that I felt was missing. When I was given the opportunity to pursue a postdoctoral position at Vilnius University Institute of International Relations and Political Science, I pitched this idea to them.And we very quickly pulled together the application. And the next thing I knew, I was embarking on a project on leftist feminisms in Eastern Europe in light of the war in Ukraine. So, the path was windy, but here I am today, knees and elbows deep, in the project on leftist feminism.BGG: Wonderful. I mean, a windy path is going to be familiar to so many people listening.So, no surprise and no surprise as well that the full-scale Russian invasion of Ukraine has really impacted your work and your life as it has for many of us. So tell us a little bit more about that.Over the last three years, we've been watching and seeing the horrors in Ukraine. From your perspective, from your academic work, what are some of the main things that you're looking at?GB: One of the things that I'm particularly interested in is the way that groups that are on the edges of society, on the margins of society, such as leftists, such as feminists, and especially leftist feminists—when the two come together and try to articulate their social and political vision and explain to themselves and to their fellow compatriots and oftentimes foreign donors, in my case, also Western leftist feminists, their relevance, how they're trying to articulate their position.War has a penchant for heightening nationalist tendencies. And this is not some kind of particular Eastern European pathology. War anywhere is going to produce these results. That is normal. People defend themselves and articulate themselves on the basis on which they're being attacked, on the basis on which they're being bombed.So this is what we are seeing in Ukraine. Leftism in Eastern Europe, because of the Soviet past, is often associated with Soviet nostalgia. Feminism, on the other hand, is oftentimes seen as something antithetical to national identity, something that is imported from the West, and something that either has no relevance or can be dangerous, especially when questions of national unity, questions of national defense come about.That is one of the reasons why I embarked on this journey, and this is one of the reasons why Ukraine had to be part of this picture. Because while the other countries that I'm looking at—Lithuania, Latvia, Poland, and Moldova—experience the threat of invasion, Ukraine is under attack.And one of the things that I'm finding is that Ukrainian leftist feminists are incredibly resourceful and incredibly gifted at articulating their relevance.One of the things that I'm going to say that stems from that understanding of leftist feminism that's erroneous, but that's pervasive, is that Ukrainian leftist feminists do not debate the legitimacy of the Ukrainian state. What is in question is the way things are happening under the conditions of war.The questions of most vulnerable people—so questions of what happens with people with disabilities, questions of what happens to single mothers, questions of what happens to the elderly people who are maybe unable to evacuate, questions of what happens to the working class people—all of these things are at the forefront of their minds. They're trying to be the advocates of their pleas to the larger society, while at the same time trying to articulate Ukraine's right to self-defense to Western leftist feminists.BGG: So they have both this tension, maybe tension is the wrong word, tell me if it isn't, but they have this tension internally where they're trying to advocate for what they see as justice or what is right with a domestic audience who, understandably, may be more frequently focused on what's happening at the front lines.And then there's also this international question, the foreign audience for these Ukrainian leftist feminists, who have a very different perspective on the Russia-Ukraine conflict. And I specifically use that verbiage instead of Russia's invasion of Ukraine because they're going to think about it very differently.So let's split those out a little bit, and I want to start with the domestic. You talked about the advocacy of these leftist feminists for the most marginalized groups in society, for those who are most vulnerable.In your view, where have they been most successful, perhaps? Where have they seen actual progress happen from their advocacy?GB: One of the things that immediately comes to mind, and many of my interlocutors were directly involved with, is the nurses' movement–the unionization and self-organization of the nurses.There is a movement called Be Like Nina, referring to one of the nurses seen as a pioneer of resisting exploitation. And, of course, under the conditions of war, the labor of nurses is incredibly valuable and needed, but not always appropriately compensated. This is what we can call essential labor, especially when we talk about the front lines, where people are wounded.Many of them are wounded very badly on a daily basis. However, there are other things that are happening in the background as well. While a lot of the resources are pulled to the front, there are people who are experiencing regular daily struggles with their health. And the nurses are being stretched very thin.And this was something that was really amazing to me. This was really one of the very few instances where I saw academics who are leftist feminists actually touching the ground with their ideas: where they got involved with helping the nurses organize, but not taking the center stage, where they acted as support, as a resource, but not overtaking the movement, rather creating the conditions under which nurses themselves could articulate what it was that they needed, what their goals were.And that was incredibly impressive to me because healthcare is severely underfunded across the whole region, and to achieve such tangible goals as wage increases and regulations that empower nurses to do their job was truly impressive. With every conversation with a woman—because I specifically talk only to women—I just felt sheer amazement, because this is so contrary to so many imaginations of what civil society, self-organization, or networks are like in Eastern Europe.This is so contrary to what some have called ‘uncivil' society. What is happening is really self-organization and civil society at its best, organized by women who are oftentimes stretched very thin, not just at work, but also at home, women whose husbands are potentially on the front lines.So to me, I really cannot think of anything else that, in terms of real life impact and in terms of transforming people's lives, has been grander (I'm going to go for that word) than this.BGG: That's remarkable, and thank you for bringing that. I had very little idea of this progress and this happening.So you use the term civil society, which I think is quite apt, and Western conceptions of civil society in the region that we call Eastern Europe can be highly misguided. Let's just put it like that. I think back to a webinar that the Association for the Advancement of Baltic Studies (AABS) hosted on Ukrainian civil society, democratization, responses to the war, and we have this comparative Ukrainian and Baltic perspective, where we looked at how Ukrainian civil society was responding.We looked at how Baltic civil society was responding, and you're doing something similar in your research here. You're looking at Latvia and Lithuania as two of the other case studies, in addition to Poland, Moldova, and, of course, Ukraine. One thing that I think we can all observe just from watching the news, let alone being in the countries as well, is that civil society across the region has had this really robust response in the last few years.So could you speak a little bit more to that in the comparative cases outside of Ukraine that you're looking at in your research, especially Latvia and Lithuania?GB: For sure. I think that in order to theorize civil society and the region in general, we need better theory than has been used often to talk about civil society at large.Here, for example, I'm thinking about Emily Channel Justice and her work and the way that she articulates the notion of self-organization. The way that she thinks about Ukraine, especially in the context of Maidan. The way that it left a self-organization, but that can be applied also to any form of civil society, regardless of ideology, is really a network of decentralized, self-organized people's groups.If you were to look for some kind of central organizing pattern, or some kind of centralized way of doing things, most likely you're not going to find it because it's based on personal network, connections, and localized issues. And I think that's definitely something that I'm seeing in Ukraine.One of the things that I'm seeing in Lithuania and Latvia is that it's going to differ slightly because there are going to be more central organizing figures. If we talk about organizing support for Ukraine, one of the things that we're going to see is that people are going to point to nationwide initiatives.Right now in Lithuania, there is an initiative called Radarum, which is a play on words, on radar and on darom, which is a Lithuanian word for let's do it. And it's a nationwide initiative to collect funds to purchase drones and anti-drone equipment for Ukraine. And there are particular faces that we associate with this initiative.National television is running ads for it. So there's a little bit more of a centralized sense to it. But once again, I would say that this is the mainstream way of organizing civil society, which, of course, with Westernization, has taken on some of the patterns that are similar to the West.If we look towards the left, we're going to see very much that it is self-organized, small groups of people who take different initiatives, such as raising funds for medical care, such as raising funds for queer people in Ukraine. So the more mainstream we go, the more patterns that are akin to those that we see in the West we're going to see.That is also going to be true in Latvia. The further left we go, the more organic, grassroots, self-organized cells of people we're going to find who participate in smaller, less visible initiatives. So that's probably the best way that I can explain the difference.BGG: Got it. We see this distinction of centralization and decentralization.One could consider these different types of movements organic in their own ways, but different in different ways. When one thinks of leftist organizing, which has a long and rich history, organic is sort of one of the key words.It's perpetual, and these society-wide initiatives, like what's currently going on in Lithuania, that we've seen across other countries over the last few years, are maybe a little bit less frequent and less common. So there's an important distinction there.So I want to pivot to the international dimension of how the Ukrainian leftist feminists are talking, especially with Western counterparts. And by Western, we mean Western Europe. We mean American and Canadian. We mean Western, as in not Eastern Europe. So could you talk a little bit about the challenges they're facing there?I think I alluded to it earlier, and you alluded to it earlier, but could you dive a little bit more into that discourse, that dialogue between the Ukrainians and their counterparts?GB: This is the main point of contention. What does it mean to be leftist? How much does local experience shape being leftist?What is the relationship of the left to the national question? And I think this is where we are seeing the real tension. Underlying this tension, of course, is the question of Russia. Let me try to unpack this. And I'm going to start from the other end than I listed, which is with the question of Russia.Eastern European in general, and Ukrainian in particular, leftist feminists have a very different understanding as to what Russia is in terms of geopolitics than the Western counterparts are going to have. This stems from very different histories. Western leftism—especially the new wave of leftism that arose in the sixties and the seventies—in many ways has redefined itself not just through the questions of class, which I would argue were lost to some extent. They lost their centrality.And they redefined themselves through the anti-colonial, anti-racist struggle. And that struggle was particularly important because after the fall of the formal colonial system, the colonial patterns of economic exploitation, of social exploitation, of brain drain still very much persisted. And naming that and defining themselves against Western neoimperialism or neocolonialism in the Global South was one of the most defining features of the Left, both in the Global South and in the West. Now, Russia at that time had positioned itself as the ally of the colonized countries. And some of it was pure show, and some of it was actual money, resources, and help that were sent, for example, to Angola. And that made a real difference. Whether that was genuine concern for the colonized people or whether that was an ideological tool is a matter of debate.Whatever it was, it had a profound impact on the way that Western leftists relate to Russia. They continue to see Russia out of that tradition, in many ways, as an ally against Western capitalism and imperialism. Their empire, against which they define themselves, continues to be in the West, and oftentimes is seen as centered on the United States.The empire against which we define ourselves in Eastern Europe is Russia, because Russia was the colonizing power in a very real sense in the region. It was our empire that subjugated us. It was the colonial power that engaged in just about every single practice in which any colonial power engages in the region.For us, if we think outside of ourselves, Russia continues to be the colonial power in the way that it relates to Central Asia, in the way that it relates to the indigenous people of Siberia, in the way that it continues to conduct business. So both the left in the West and the left in the East continue to define themselves against the empire, but disagree on who the empire is.The fundamental difference is the question of Russia. Because of the way that Western leftists, and particularly Western leftist feminists, have been taught to see the world, the way that they have been habituated to see the world, they're unable to see Russia as an aggressor. They're unable to change their narrative about how NATO might act.And of course, the criticisms of continued Western abuses of power, especially when they center on the United States—such as Afghanistan or such as Iraq, but also here in the European context, intra-European context, Serbia is another context in which that comes up—are highly debatable questions, but they're seen a certain way. They're understood in a certain way by Western leftists. And because of Russia's criticism of the West, Western leftists see it as a natural ally, or at least as an equally guilty party.BGG: That's a really great explanation. I think the way that you've laid that out makes a lot of sense.It also harkens back to where I want to bring this, which is the debate that has been going on in Baltic studies and other academic fields, especially those focusing on the region, about thinking about Baltic history in particular as a colonial history and thinking about what it means to decolonize Baltic studies as a field, to decolonize our academic thinking. There have been a lot of discussions.I know that we were in the same room at the AABS panel at Yale last year on that fantastic panel about decolonization. Where do you think this leads with regard to your research specifically? There's already this trend in this field. I get the sense that you are an advocate and moving forward in land seeking for the field as a whole to move in that direction.What do you think the next steps are? What paths do you think could be taken? What do people need to be thinking about that they may not already be thinking about?GB: Well, I think for me, the key question when we are talking about Baltic studies and decolonization is what is it that we talk about when we talk about decolonizing Baltic studies or Baltic countries?Because I think sometimes we're talking about four different things. We are talking about the question of colonialism and coloniality. That's one. We are talking about imperialism, Russian imperialism, and Russian imperiality. We are talking about Russification and what it means to de-Russify. And we are also talking about Sovietization and what it means to de-Sovietize.And I would argue that while these four concepts are very much interrelated, they have very different agendas. So, I think it's a question of definitions. How do we define what our agenda is? Which of the four do we have in mind when we talk about decolonizing Baltic countries, Baltic studies, or anything else?And I would say that each of the four has its place and is significant. But the flip side of that, especially if we stay with the question of decolonization, is the question of Western theory, practice, and scholarship as it relates to Baltic studies. Because if we go back to the early questions in the conversation of what is civil society and whether there is a civil society, Baltic countries and the region as a whole are pathologized.Because the concept of what civil society is, or is not, was based on Western understandings and Western practices. And it rendered civil society in the region invisible. In what ways does the production of scholarship and knowledge about the region continue to be based in very unequal power relationships, in such a way that it continues to pathologize the region?And these are very uncomfortable questions, because much like, you know, in the late eighteenth century when the Lithuanian Polish Commonwealth was divided between the three powers, we're facing the same question: Who is our ally? Because we have learned that Russia is definitely not, but the West is also a problematic ally.This is where I think the question of what it means to center the study of the region in the theory, in the practice, in the questions that actually originate from the ground up, rather than are solely important. And I'm not ditching all Western scholarship out the window. That would be throwing the baby out with the bathwater.But I'm saying, what does it mean to balance? What does it mean to center? What does it mean to change the parameters of the conversation?BGG: Those are some weighty questions. I think they're good questions that the field is, I would say not even starting to engage with, but is engaging with, which is really excellent, but it's a long path.As anyone who is a scholar of decolonization will tell you, it doesn't happen overnight. It doesn't happen over a decade. It's sort of a continuous process. So, I think that is where we're going to have to leave it, knowing that there is so much more we could have talked about. But, Gražina, thank you so much.This has been a fascinating conversation. Thank you for joining Baltic Ways.GB: Thank you so much for having me, Ben. It's been a privilege.To ensure you catch the next episode of Baltic Ways, make sure you're subscribed to your podcast feed or wherever you get your shows. Thanks so much, and we'll see you next time.(Image: Facebook | Феміністична майстерня)Baltic Ways is a podcast from the Association for the Advancement of Baltic Studies, produced in partnership with the Baltic Initiative at the Foreign Policy Research Institute. The views and opinions expressed in this podcast are those of the authors and do not necessarily reflect the official policy or position of AABS or FPRI. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit fpribalticinitiative.substack.com

This is episode 219 — a new Governor has sailed into Table Bay. Sir Philip Edmond Wodehouse, born in 1811, eldest child of Edmond Wodehouse who married his first cousin Lucy, daughter of Philip Wodehouse, uncle Philip to Sir Philip Edmond. How very Victorian. Queen Victoria herself, who married her first cousin Prince Albert—did allow and even encourage cousin marriage, particularly among royalty and the upper classes to consolidate power, property, and lineage. But it also increased the risk of birth defects by 2 percent, and if both parents carry a recessive gene mutation, their child has a 25 percent chance of expressing the disorder. Scientists have a well-worn phrase for this — its called inbreeding. Wodehouse junior entered the Ceylon Civil Service in 1828, and was installed as superintendent of British Honduras between 1851 to 1854. From there he sailed to British Guiana where he served as Governor between 1854 to 1861 — before heading to the Cape in 1862. It's illuminating to touch on Sir Philip Wodehouse's disastrous time in British Guiana. Two years after he took office in the South American country, the Angel Gabriel riots broke out. His implacable opponent was John Sayers Orr, whose nom de guerre was the Angel Gabriel, was half Scottish, half African. Edinburgh's Caledonian Newspaper of the time reported that his mother Mary Ann Orr was a respectable coloured woman and married to a respectable Scot — John Orr senior. Young John Sayer Orr was rabidly anti-papal, hated the Pope and had an anti-Catholic obsession. He took to the Guianese streets with bullhorn in hand, whereupon the distant Glasgow Herald noted he spoke “rampant anti-papist froth and lies..” Between 1850 and 1851 he popped up in Boston, then New York, Bath in Maine, and Manchester in New Hampshire. In 1854 he was hustled off by police in Boston. Apart from the usual racial insults levelled at him, the Boston police report says he had more impudence than brains .. “…who with a three cornered hat and a cockade on his head, and old brass horn .. took advantage of the political excitement .. travelled around the city …tooting his horn … collecting crowds in the streets, delivering what he called his political lectures and passing around the hat for contributions…” Sounds like a modern political influencer, the bullhorn, the disinformation, the extreme rhetoric, not to mention his hat which is literally crowd sourcing. He was arrested at least 20 times for what was called his international harangues tour — where he'd shout confusing messages like “Scorn be those who rob us of our rights — purgatory for popery and the Pope — Freedom to man be he black or white — Rule Britannia…!!” Bizarrely, the resonances to today's crazy politics continued, Orr was associated with the fantastically named Know Nothing Party in America. Wait to hear about this bunch, you'll recognise bits of modern USA. Members of the movement were required to say "I know nothing" whenever they were asked about its specifics by outsiders, and that providing the group with its colloquial name. Before you wonder aloud what relevance all this has, let me quickly point out that the so-called Know Nothing Party had 43 representatives in Congress at the height of its power in the late 1850s. In 1855 this strange 19th Century character pitched up in British Guiana, and Sir Philip Wodehouse had his work cut out. Soon Orr was up to his old tricks, walking about with his bull horn, carrying a flag and a British imperial badge, followed by a group of …. Well .. followers. They were not repeating they Knew Nothing, but attacking the British establishment. We'll also hear about the Angel Gabriel riots. By 1862 Wodehouse who survived a public stoning in Guiana, had arrived in the Cape as Governor. Here he was to face the implacable enemies - the Westerners and the Easterners. Two parts of the Cape that did not get along.

Exploring psychedelics as sacramental medicine, Mindrolling comrades David Silver and Raghu Markus discuss William Richards' book, Sacred Knowledge.Mindrolling is brought to you by Reunion. Reunion is offering $250 off any stay to the Love, Serve, Remember community. Simply use the code “BeHere250” when booking. Disconnect from the world so you can reconnect with yourself at Reunion. Hotel | www.reunionhotelandwellness.com Retreats | www.reunionexperience.orgThis week on Mindrolling, Raghu and David ponder through:The relationship between psychedelics and religious experiences The tale of Ram Dass, Neem Karoli Baba, and LSDResponsible use of psychedelics for reliability and potency David's experience with peyote shamans in South DakotaFinding out the ground of our own beings Viewing everything as God and everything as equally remarkable How spiritual awakenings are often initially nurtured through a psychedelic substance Considering set, setting, and our intentions before ingesting any entheogenComplete unity as Raghu's first memory of a psychedelic experienceCheck out the book referenced throughout this episode: Sacred Knowledge: Psychedelics and Religious Experiences About David Silver:David Silver is the former co-host of the Mindrolling podcast. He is a filmmaker and director, most recently coming out with Brilliant Disguise. Brilliant Disguise tells the unique story of a group of inspired Western spiritual seekers from the 60s, who in meeting the great American teacher, Ram Dass, followed him to India to meet his Guru, Neem Karoli Baba, familiarly known as Maharaj-ji. Two days before he left his body, Maharaj-ji instructed K.C. Tewari to take care of the Westerners, which he did resolutely until the day he died in 1997. Silver's #1 charting MGM/UA/Warners film, “The Compleat Beatles” is the critically acclaimed biopic movie about history's most famous band. The term ‘rockumentary' was first applied to this two-hour movie. Rolling Stone recently described the film as a “masterwork.” Silver's Warner Brothers' feature film, “No Nukes” also started the whole trend of music/activism feature documentaries.“When you take these substances, you must have the right atmosphere, the right people with you, the right reason for doing it. These things have to be thought very carefully about.” – David SilverSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

⭐The Shanghai Story (1954) - Film Noir Behind the Bamboo Curtain ⭐

There's a strange hatred of all things China in the West—it's time to debunk outdated myths and find out what's true.Over the past couple of years, I've had several conversations about China, exploring why much of what we believe is either fabricated or completely false.For example,Chinese people are oppressedChina has a social credit scoreThere is a genocide of UyghursThe Chinese government harvests organsThe Tiananmen Square massacreAll of the above narratives are bunk.Lee Barrett is a British YouTuber who has lived in China for over a decade. He runs a really great YouTube channel where he posts videos about his daily life there.He chatted with me about censorship, oppression, food, culture, and why many Westerners hate China without ever visiting.It's not a utopia, but nor is it some totalitarian hellhole.Oh, by the way, he didn't use a VPN or anything to dodge the Great Firewall of China. He just recorded with me like any other guest.

Today we bring you a bonus episode from our friends at House Party, a pop-up election podcast answering one big, burning question every week. This week: Will this election bring Canada together or tear us apart?The West wants out, Quebec wants in, and Canadian unity turned into a campaign issue this week after former Reform Party and opposition leader Preston Manning claimed increasing numbers of Westerners — particularly Albertans — may see secession as the only option if the Liberals win. Yet in Quebec, Bloc Quebecois leader Yves-Francois Blanchet took the opposite tack, downplaying separatist sentiment and arguing Canada needs to be united in its response to Donald Trump's tariffs. So is separatism really a ballot box issue this time around? Catherine Cullen in Ottawa, Jason Markusoff in Calgary and Daniel Thibeault in Montreal try to unite their three solitudes with an answer. Find more episodes of House Party here: https://link.mgln.ai/hpxthecurrent

Mary's Healing Journey: Once bedridden with dysautonomia, Mary reversed her condition through ancestral nutrition, high-fat animal foods, and nervous system restoration.

Dave Rubin of “The Rubin Report” talks about “The Daily Show's” Jon Stewart being surprisingly open to conservative economist Oren Cass' defense of Donald Trump's tariffs, Donald Trump's “liberation day” speech where he involved the benefit of his tariffs and how experts have been wrong about NAFTA and trade deals of the past; Thomas Sowell's telling the Hoover Institution's “Uncommon Knowledge” his reaction to Trump's tariffs and if he fears it is escalating into a trade war; Sky News' profiling of the ISIS kids of Syria who make it very clear what they want to do to Westerners; Keir Starmer blaming the manosphere for the online radicalization of young boys; fencer Stephanie Turner making a brave gesture to protect women's sports and protest her being forced to compete against trans athlete Redmond Sullivan; and much more. Dave also does a special “ask me anything” question-and-answer session on a wide-ranging host of topics, answering questions from the Rubin Report Locals community. WATCH the MEMBER-EXCLUSIVE segment of the show here: https://rubinreport.locals.com/ Check out the NEW RUBIN REPORT MERCH here: https://daverubin.store/ ---------- Today's Sponsors: Gravity Defyer - Sick of knee pain? Get Gravity Defyer shoes. Minimize the shock waves that normal shoes absorb through your feet, knees and hips with every step. Use the promo code "RUBIN30" at checkout, to get an extra 30% off orders over $120 or more. Just text RUBIN30 to 91888 or go to: http://gdefy.com and Use the promo code "RUBIN30" CBDistillery.com- Struggling with poor sleep or aches and pains? Take the advice of our over 2 million satisfied customers. Use CBD after physical activity for reductions in stress and pain. Order now and save up to 25% on everything! Go to: http://CBDistillery.com and enter PROMO CODE: RUBIN 1775 Coffee - Get the Longevity Bundle featuring their top-selling Anti-Aging Coffee, the ultra-rare Peaberry blend, an exclusive 1775-branded tumbler, plus more premium coffee and limited-edition merch you can't find anywhere else. Every dollar you spend enters you to win a blacked-out 2024 Tesla Cybertruck plus $30,000 cash! Rubin Report viewers get 15% off their order. Go to: https://1775coffee.com/RUBIN and use code RUBIN Learn more about your ad choices. Visit megaphone.fm/adchoices

“For many educated Westerners,” writes today's guest, “ the idea that religion promotes violence and secularism ameliorates the problem is a settled certainty, a doxa, an unstated premise of right thinking. By no means do I deny that religious energies…can be turned toward destructive ends, especially by unscrupulous politicians in times of crisis and uncertainty… Nonetheless, concentration on or simply assuming religion's inclination toward violence insouciantly glides past a glaring reality of the twentieth century: namely, that regimes committed to secularism have not infrequently possessed just as much capacity for violence as, and often much more than, those tied to religious identity.” These are some of the observations with which Thomas Albert Howard begins his new book, Broken Altars: Secularist Violence in Modern History. It is a survey and a dissection of how certain types of secularism can lead to violence as furious as that of any religious fanatic.  Thomas Albert (Tal) Howard (Ph.D, University of Virginia) is professor of humanities and history and holds the Phyllis and Richard Duesenberg Chair in Christian Ethics at Valparaiso University. His previous books include The Faiths of Others: A History of Interreligious Dialogue (Yale University Press, 2021), which was the subject of our conversation in Episode 232 of this podcast. This is his third appearance on Historically Thinking; he also discussed the life and historical project of Jacob Burckhardt long, long ago in Episode 37. (The image is of two Tibetan Buddhists undergoing a "self-criticism session" in Lhasa sometime in 1966; from picryl.com)

In his latest book, Broken Altars: Secularist Violence in Modern History, Thomas Albert Howard presents three principal forms of modern secularism that have arisen since the Enlightenment: passive, combative, and eliminationist. Howard argues that the latter two have been especially violence-prone and says Westerners do not fully grasp this because they often mistake passive secularism […]

If you don't invest in your wellness, you'll be forced to invest in your sickness. Our guest today has been assisting people on their healing journey since 1988 at his Transformational Healing Universe in the Pico-Robertson neighborhood of Los Angeles, California. His Los Angeles center has 10 cutting edge systems (some that are exclusive to him) proven to heal. He's here to share some of the biohacking modalities he knows can heal chronic conditions. Dr. Har Hari Khalsa focuses on a holistic approach to patient wellness and longevity. With 36 years of treating A-list celebrities and athletes as a pioneer in holistic care, he leverages the best of healing technology, offering a wealth of knowledge and expertise. Dr. Har Hari previously studied under Yogi Bhajan®, a master of Kundalini yoga. Through his studies, he gained wisdom and invaluable personal experience in yogic healing for himself and others. Dr. Har Hari earned his Doctor of Chiropractic from Cleveland Chiropractic College Los Angeles and a Bachelor of Science from the University of Colorado, Boulder. KEY TAKEAWAYS How Dr. Har Hari got started Several cutting-edge systems (some exclusive to Dr. Har Hari) that are proven to heal The best healing technologies People whom Dr. Har Hari treats The ailments treated at Transformational Healing Universe The biohacking modalities that can heal chronic conditions  His advanced NASA-based system that can analyze and align the spine What most Westerners get wrong in their approach to healing Some of the biggest mistakes people make in terms of their health   è To learn more about Dr. Har Hari and his cutting-edge treatments, visit Transformational Healing Universe.  è For all of the links and show notes, visit HealthyHomeHacks.

Some paths in life aren't so much chosen as they are revealed—often through unexpected encounters, serendipitous moments, or a relentless tug of curiosity. The call to become a healer, to step into the role of a doctor, is often as much about who you are as what you do.In this conversation with Dr. Steven Rosenblatt, we step back into the early days of acupuncture in the West. From his serendipitous meeting with a renowned acupuncturist in Griffith Park to becoming the first Westerner licensed to practice acupuncture in the United States, Steven's story is a rich tapestry of curiosity, perseverance, and pioneering spirit.Listen into this discussion as we explore the underground days of acupuncture in Chinatown, the quest for legal recognition of the medicine, the challenges of integrating acupuncture into mainstream healthcare, and how becoming a doctor is as much an internal calling as it is an external practice.

For centuries, ayahuasca has been a sacred plant for the Shipibo-Konibo peoples of the Peruvian Amazon. Part medicine, part spiritual ceremony, ayahuasca and other plant medicines are revered practices. But in recent years, a boom in Western interest in psychedelics has started to reshape ayahuasca ceremonies and practise. Fuelled by celebrity endorsements, a new wave of tourists are heading to purpose-built resorts in the Peruvian jungle to take ayahuasca, guided by shamans from the Shipibo-Konibo tribes. In this episode of Heart and Soul, reporter Janak Rogers travels to the Peruvian Amazon to explore this so-called ‘psychedelic renaissance'. From candlelit jungle ceremonies to bustling tourist strips, Rogers uncovers the allure of ayahuasca for Westerners seeking help and healing. But as the ayahuasca boom transforms local communities, challenges arise: the rise of unscrupulous shamans, the commercialisation of Indigenous knowledge, and risks faced by vulnerable travellers.