Podcasts about Yoruba

Adeju Thompson, the founder and creative director behind the Nigerian fashion label Lagos Space Programme, attempts to establish the label on the global fashion scene. Lagos Space Programme blends Yoruba heritage (notably Adire dyeing) with queer and futurist aesthetics, taking inspiration from Lou Reed, traditional Ife sculptures, and the photography of Rotimi Fani-Kayode and Robert Mapplethorpe. Thompson talks about his dedication to slow fashion, gender-fluid creations, and detailed artisan craftsmanship, blending traditional techniques with contemporary designs. Tayo Popoola follows Thompson to Paris where he unveils his collection, based on the idea of "rock'n'roll consciousness". We then join him at his studio in Surulere, Lagos where he discusses his new designs for 25/26.

Hop back on the Culture Train and join us for another exciting journey to Lagos, Nigeria! This time, our friend Mr. Taofeek, Co-Founder of Visit Nigeria Now, takes us to one of his favorite spots—House of Pounded Yam—for a delicious dive into traditional Yoruba cuisine. In this episode, you'll: Learn what eeyon (pounded yam) is and how it's enjoyed with flavorful soups and stews. Taste (through your imagination!) three beloved Yoruba dishes: Ogbono Soup – nutty, earthy, and stretchy, made from bush mango seeds. Efo Riro – a rich spinach stew with a spicy kick, palm oil, and tasty proteins like prawns or snails. Fisherman's Soup – a seafood lover's dream, filled with prawns, crabs, okra, and smoky spices. Discover the story behind jollof rice and why Nigeria, Ghana, and Senegal all claim to make the tastiest version. Hear about cultural dining traditions, from eating with your hands to sharing food as a way of building community. Along the way, we explore how food connects people to their heritage, sparks curiosity about the world, and turns every meal into a shared story.

The Power To Get Wealth - Yoruba Prayer

Hacer click aquí para enviar sus comentarios a este cuento.Juan David Betancur Fernandezelnarradororal@gmail.comHabía una vez en un mundo previo al actual mundo un vasto océano de luz y la tierra aún no existía, En aquel océano de luz los orishas danzaban en armonía ya que vivían en el reino celeste donde todo era inmutable, donde también recidia el gran dios Olodumare, el que todo lo ve, el que todo lo sabe. Desafortunadamente bajo este mundo perfecto había otro donde solo había caos y oscuridad. Olodumare contemplaba el vacío bajo el cielo y pensó: —Es hora de crear un mundo donde la vida pueda florecer. Pero no lo haré solo.Llamó a Obatalá, el más sabio y sereno de los orishas. Su túnica era blanca como la espuma del mar, y su voz tenía el tono de la brisa que acaricia las hojas. Olodumare le habló:—Obatalá, tú eres justo, paciente y puro. Te encomiendo la creación de la tierra y de los seres humanos. Toma esta bolsa de arena sagrada, esta cadena de oro, y esta calabaza con barro divino. Desciende y da forma al mundoObatalá aceptó con humildad. Se colgó la bolsa al hombro, tomó la calabaza con ambas manos, y descendió por la cadena de oro que colgaba desde el cielo como si fuera una gota de luz y a medida que bajaba, el aire se volvía más denso, más oscuro, más silencioso.Cuando llegó al punto más bajo, arrojó la arena sagrada. La arena se expandió como una isla flotante el agua, formando la primera tierra firme: Ile Ife, el corazón del mundo, la ciudad sagrada, el ombligo del mundoEl viento sopló por primera vez. Las aves cantaron sin haber sido creadas aún y  El tiempo comenzó a latir.Obatalá se arrodilló sobre la tierra virgen,  Abrio la calabaza y vertió el barro sobre la arena, y con dedos suaves comenzó a moldear figuras humanas. Sus dedos danzaban como ramas en el viento, dando forma a cabezas, torsos, brazos, piernas. Cada figura era única, cada rostro tenía una expresión distinta: alegría, melancolía, asombro.Pero el sol ardía con fuerza, y Obatalá, agotado, decidió descansar bajo una palmera. Allí encontró una vasija con vino de palma que era dulce y embriagador.  Bebió un poco… luego otro poco… y otro más. El vino de palma era un elixir que le llenaba todos los sentidos, y pronto Obatalá comenzó a moldear con manos torpes.Las figuras que creó en ese estado eran diferentes: unas tenían piernas más cortas, otras brazos torcidos, algunas rostros desfigurados. Cuando terminó, se tumbó bajo la palmera y cayó en un sueño profundo.Al despertar, vio lo que había hecho. Su corazón se llenó de tristeza, sentía vergüenza  —¿Qué he hecho? —dijo—. He fallado en mi tarea. He creado seres incompletos.Subió al cielo por la cadena de oro y se presentó ante Olodumare, con lágrimas en los ojos. —Perdóname. He deshonrado tu encargo.Pero Olodumare no lo reprendió. En cambio, le habló con ternura:—Obatalá, tú no has fallado. Has revelado una verdad profunda: la vida no es perfecta, pero es sagrada. —Los que tú creaste en tu embriaguez no son errores. Son parte del equilibrio. Ellos enseñarán humildad, fortaleza y amor. Ellos también tienen alma, propósito y belleza.—Desde hoy, tú serás el protector de todos los que nacen diferentes. Serás su guía, su consuelo, su fuerza. Y para recordar este momento, nunca más beberás vino. Solo agua fresca será tu ofrenda.Las figuras moldeadas por Obatalá yacían sobre la tierra de Ife, inmóviles, como estatuas dormidas. Pero Olodumare, viendo que la forma estaba lista, envió a Orunmila, el orisha de la sabiduría y el destino, para que les soplara el aliento vital.Orunmila caminó entre los cuerpos de barro, y uno por uno, les susurró palabras antiguas, palabras que no se pronuncian, sino que se sie

Power Over The Power Of The Enemies - Yoruba Prayer

Power Over The Spirit And Mark Of Rejection - Yoruba Prayer

Success In Business And Career - Yoruba Prayer

Lord Make A New Way For Me In This Month - Yoruba Prayer

You Are The Lord Indeed - Yoruba Prayers !!!

Lord Grant Me Speed In This Month - Yoruba Prayer

Ingrid Nordli, Associate Professor in Linguistics at the UiT, the Arctic University of Norway in Tromsø. Ingrid has been putting a lot of time into understanding how we develop listening skills. She talks about how young children in kindergarten can be trained to become great listeners using the listening circle. Besides dedicating time to focus on children's listening development, she teaches university students language development, and academic writing. She was on the board of the International Listening Association and continues to be an active member. In this episode, we dive deep into the often-overlooked power of listening with Ingrid, a phonetics expert from Norway. Through her experiences in education and research, Ingrid reveals how listening is a fundamental yet underappreciated aspect of communication.  Ingrid shares insights from her work with children and the importance of teaching listening skills from a young age, emphasizing that effective listening can transform interactions and relationships. Join us as we explore the nuances of listening, the impact of listening circles, and the journey of writing a book aimed at enhancing listening skills in early childhood education. On the kindergarten transformation: "When you teach the children about this listening circle procedure, they get more relaxed, more attentive to each other. They straighten their back and they feel heard, they feel seen, and get much more friendly with each other."– Ingrid Nordli SUPERPOWER Notes: 02:00 – Nuanced listening knowledge: The phonetics revelation—how studying speech transcription exposed that listening has "so little room and no room of itself" in phonetics education, despite transcription accuracy depending entirely on listening abilities 04:42 – Definition of listening process: International Listening Association's framework—"Listening is the process of receiving, constructing meaning from and responding to spoken and or nonverbal messages"—discovered through deep research after realizing listening was the "necessary glue" in kindergarten language and music projects 07:57 – Listening circles for children: Simple but powerful tool that helps kids ages 3-6 become more relaxed, attentive, and respectful—they "straighten their back and feel heard, seen, and get much more friendly with each other" because everyone gets the chance to talk and are respected while speaking 14:33 – Listening in the Kindergarten: The book written with Christian Skog—a practical and theoretical guide combining listening with typical developmental activities, featuring eight different kindergarten activities 18:58 – Engaging in children's listening development: The importance of being humble and engaging with children's listening development because "we can learn so much about our own listening"—children naturally develop language rules but don't develop conscious listening awareness without guidance 19:50 – Importance of listening skills: The fundamental gap—"we are not good listeners just because we need to be.  25:11 – Children's book on listening: Collaboration with Ebele Chukwujama in Nigeria creating books for ages 4-6 about a child learning listening through conversations with mom, plus "Listening in Circles" for ages 6-9, all translated into Yoruba, Hausa, and Igbo 27:14 – The importance of listening skills: Final thoughts on self-reflection   Key Takeaways: On children as teachers: "We can learn so much about our own listening"– Ingrid Nordli On the fundamental gap in child development: "When children are listening, but not taught how to listen, they miss out."– Ingrid Nordli On the difference between natural and conscious learning: "Children naturally develop language rules but don't develop conscious listening awareness without guidance."– Ingrid Nordli On the kindergarten transformation: "When you teach the children about this listening circle procedure, they get more relaxed, more attentive to each other. They straighten their back and they feel heard, they feel seen, and get much more friendly with each other."– Ingrid Nordli   Notes/Mentions: "Listening in the Kindergarten" by Ingrid and Christian Skog: A resource for educators focusing on listening skills. https://uit.no/ansatte/ingrid.c.nordli (Norwegian) https://en.uit.no/ansatte/person?p_document_id=153137&p_dimension_id=88155 (English) Listening in the Kindergarten (Norwegian title: Lytting i Barnehagen) - a book by Ingrid CNordli and Christian Skog A professional book written as a children's book for children between four and six, authored by Ingrid C. Nordli and Ebele Chukwujama Listening in Circles - a planned book for children between six and nine, authored by Ingrid C. Nordli and Ebele Chukwujama   Past Episode Referenced: Ebele Chukwujama interview - https://listeningalchemy.com/allgemein/the-listening-school-impacting-relationships-and-society-one-listening-ear-at-a-time-with-ebele-chukwujama/  Resources Mentioned: Listening Circles Documentation: https://munin.uit.no/bitstream/handle/10037/33278/article.pdf?sequence=4  "Lytting i barnehagen" (Listening in the kindergarten) from the publishers website; Fagbokforlaget: https://fagbokforlaget.no/produkt/9788245050981-lytting-i-barnehagen Connect with Ingrid Nordli: Website: https://en.uit.no/ansatte/person?p_document_id=153137  LinkedIn: https://www.linkedin.com/in/ingrid-c-nordli-a1702523?originalSubdomain=no    Connect with Raquel Ark: www.listeningalchemy.com  Mobile: + 491732340722  contact@listeningalchemy.com LinkedIn Substack listening ALCHEMY newsletter Podcast email: listeningsuperpower@gmail.com  

Praying For Wonders - Yoruba Prayer

Dealing With Spiritual Exchanges - Yoruba Prayer

Power Over. The Power Of Herod - Yoruba Prayer

Yoruba

OPEN HEAVENSMATALA LE LAGI MO LE ASO SA 27 IULAI 2025(tusia e Pastor EA Adeboye)Manatu Autu: O lou tuanai(Your past)Tauloto -Tusi Paia–Isaia 43:18-19  “Aua tou te manatua mea na muamua, ‘aua fo‘i le mafaufau i mea anamua. Fa‘auta, ‘ou te faia se mea e fa‘ato‘ā iloa, e tupu a‘e nei lava; tou te lē iloa ‘ea? E moni, ‘ou te faia se ala i le vao lafulafuā, ma vaitafe i le nu‘u naumati.”‭‭Faitauga – Tusi Paia –1 Korinito 4:9-10O le tuana'i e mafai ona faapea o le tinā o le taimi nei. Po o le a lava se tulaga o e i ai i le asō, e mafai ona mafua mai i mea na tutupu i aso ua te'a. Atonu o e ui i ni faigata I le taimi nei ona o ni au faaiuga sesē i aso ua mavae. peita'i o le tala lelei lenei, ‘O lē ua tā'ua o le Alefa ma Omeka', na te aveesea lou tuana'i faaletonu. Na te fufulu esea ou sesē i le taimi ua alu e ala i lona toto (1 Ioane 1:7). O le ala lea o le fai mai o le tusi 2 Korinito 5:17 o sē ua iā Keriso o le tagata fou ia; ua mavae mea tuai faauta ua faafouina mea uma.E lē afaina po o a mea na tutupu i lou tagata tuai, o le taimi e te sau ai iā Iesu, na te avatu ai ia te oe se amataga fou. E ulufale atu Ia i lou tuana'i ma toe fetu'una'i mea uma ia galulue mo lou lelei. E le mana'omia e le Atua se minute e su'esu'e ai i lou olaga tuai e fa'asa'osa'o ni sesē. Fai mai le tusi o Fa'aaliga 1:8; ““O a‘u le Alefa ma le Omeka,” ‘ua fetalai mai ai le Ali‘i le Atua, o lo‘o soifua, na soifua fo‘i, o le a afio mai, e ona le malosi uma lava.”‭‭O le Atua o le Alefa ma le Omeka, ma e mafai ona Ia toe fo'i i tua I le aso na fai ai le sauniga na faaigoa ai oe, le aso na e fanau mai ai, e o'o i le taimi ae e te lei soifua mai, e liliu ma suia mea uma mo lou lelei.O nisi tagata o loo feagai nei ma faafitauli ona o o latou igoa. O nisi o i latou na faaigoa i igoa e atagia ai mea na tutupu ia i latou, po o latou aiga i le taimi na fananau mai ai. Fa'ata'ita'iga, afai o faaigoa se tagata iā Esugbogo (o lona uiga o satani ua faamamaluina, i le gagana Yoruba), o lea tagata e lē mafai ona ia tu'uai'a satani mo le faapologaina o ia aua o le igoa o le uso o loo valaaulia satani e pule ia lava i le uso. O tagata ia e itiiti lava se mea e mafai ona ia faia i aafiaga na tutupu a'o le'i fananau mai i le lalolagi poo le faaigoaina o i latou. Peita'i e i ai lē e mafaia ona toe fo'i i tua i lea taimi ma suia tulaga o mea. O le Atua na te mafaia ona feliua'i ma suia tulaga e lē talafeagai ma lona finagalo ma lona faamoemoe mo oe.Le au pele e, o le Atua o loo umia le ki i lou tuana'i. Tagi atu nei ia te Ia e suia so'ose mea leaga o lou tuana'i o lo o faalavelave i lana polokalame ma lona faamoemoe mo lou olaga, e pei ona faia e Iapesa i le faitauga mai le Tusi Paia o le asō. Ou te tatalo ia soloiesea e lo'u Tamā maasiasi ma faaletonu uma i lou tuana'i o loo faalavelave i lou taimi nei, ma ia avatu ia te oe se amataga fou i le suafa o Iesu, Amene.

In this exciting episode of Culture Kids, Asher and his mom Kristen board their imaginary culture train and land in Lagos, Nigeria, where they're joined by their local friend Mr. Taofeek Co Founder of Visit Nigeria Now. The trio takes on Africa's longest canopy walkway at the lush Lekki Conservation Centre, wobbling over treetops, spotting cheeky mona monkeys with cheek pouches, and even catching glimpses of crocodiles below—all while taking in sweeping views of Lagos's skyline and shoreline. Mr. Taofeek shares amazing cultural insights—from teaching Asher how to say “Ekabo!” (“Welcome!” in Yoruba) to explaining how English helps unite Nigeria's 500+ ethnic groups—and teases the vibrant arts and crafts market where coral and plastic bead treasures await. With playful squeaks from Asher and thoughtful moments with Kristen, this adventure is a perfect blend of laughter, learning, and cultural connection. Follow Visit Nigeria Now on Instagram for breathtaking scenes and travel tips—from waterfalls to city lights → Instagram: https://www.instagram.com/visit_nigeria_now Facebook: https://www.facebook.com/visitnigerianow Help keep the Culture Train rolling!!

Yoruba

Yoruba

Dealing With Hinderances Of Prayer - Yoruba Prayer

Oh Lord Restore My Garment Of Glory - Yoruba Prayer

Deliverance From Spiritual Lameness - Yoruba Prayer

Yoruba

This week we talk about the PKK, Turkey, and the DEM Party.We also discuss terrorism, discrimination, and stateless nations.Recommended Book: A Century of Tomorrows by Glenn AdamsonTranscriptKurdistan is a cultural region, not a country, but part of multiple countries, in the Middle East, spanning roughly the southeastern portion of Turkey, northern Iraq, the northwestern portion of Iran, and northern Syrian. Some definitions also include part of the Southern Caucasus mountains, which contains chunks of Armenia, Georgia, and Azerbaijan.So this is a sprawling region that straddles multiple nations, and it's defined by the presence of the Kurdish people, the Kurds, who live all over the world, but whose culture is concentrated in this area, where it originally developed, and where, over the generations, there have periodically been very short-lived Kurdish nations of various shapes, sizes, and compositions.The original dynasties from which the Kurds claim their origin were Egyptian, and they governed parts of northeastern African and what is today Saudi Arabia, Yemen, Israel, Lebanon, Syria, and Jordan. That was back in the 8th to 12th century, during which Saladin, who was the sultan of both Egypt and Syria, played a major historical role leading Muslim military forces against the Christian Crusader states during the Third Crusade, and leading those forces to victory in 1187, which resulted in Muslim ownership of the Levant, even though the Crusaders continued to technically hold the Kingdom of Jerusalem for another hundred years or so, until 1291.Saladin was Kurdish and kicked off a sultanate that lasted until the mid-13th century, when a diverse group of former slave-soldiers called the mamluks overthrew Saladin's family's Ayyubid sultanate and replaced it with their own.So Kurdish is a language spoken in that Kurdistan region, and the Kurds are considered to be an Iranian ethnic group, because Kurdish is part of a larger collection of languages and ethnicities, though many Kurds consider themselves to be members of a stateless nation, similar in some ways to pre-Israel Jewish people, Tibetan people under China's rule, or the Yoruba people, who primarily live in Nigeria, Benin, and Togo, but who were previously oriented around a powerful city-state in that region, which served as the central loci of the Ife Empire, before the Europeans showed up and decided to forcibly move people around and draw new borders across the African continent.The Kurds are likewise often politically and culturally powerful, and that's led to a lot of pushback from leaders in the nations where they live and at times operate as cultural blocs, and it's led to some very short-lived Kurdish nations these people have managed to establish in the 20th century, including the Kingdom of Kurdistan from 1921-1924, the Republic of Ararat from 1927-1930, and the Republic of Mahabad, which was formed as a puppet state of the Soviet Union in 1946 in northwestern Iran, following a Soviet push for Kurdish nationalism in the region, which was meant to prevent the Allies from controlling the region following WWII, but which then dissolved just a few months after its official formation due to waning support from the Kurdish tribes that initially helped make it a reality.What I'd like to talk about today is the Kurdistan Worker's Party, and why their recently declared ceasefire with Turkey is being seen as a pretty big deal.—The Kurdistan Worker's Party, depending on who you ask, is a political organization or a terrorist organization. It was formed in Turkey in late-1978, and its original, founding goal was to create an independent Kurdish state, a modern Kurdistan, in what is today a small part of Turkey, but in the 1990s it shifted its stated goals to instead just get more rights for Kurds living in Turkey, including more autonomy but also just equal rights, as Kurdish people in many nations, including Turkey, have a long history of being discriminated against, in part because of their cultural distinctiveness, including their language, manner of dress, and cultural practices, and in part because, like many tight-knit ethnic groups, they often operate as a bloc, which in the age of democracy also means they often vote as a bloc, which can feel like a threat to other folks in areas with large Kurdish populations.When I say Kurdish people in Turkey have long been discriminated against, that includes things like telling them they can no longer speak Kurdish and denying that their ethnic group exists, but it also includes massacres conducted by the government against Kurdish people; at times tens of thousands of Kurds were slaughtered by the Turkish army. There was also an official ban on the words Kurds, Kurdistan, and Kurdish by the Turkish government in the 1980s, and Kurdish villages were destroyed, food headed to these villages was embargoed, and there was a long-time ban on the use of the Kurdish language in public life, and people who used it were arrested.As is often the case in such circumstances, folks who support the Kurdish Worker's Party, which is often shorthanded as the PKK, will tell you this group just pushes back against an oppressive regime, and they do what they have to to force the government to backtrack on their anti-Kurdish laws and abuses, which have been pretty widespread and violent.The PKK, in turn, has been criticized for, well, doing terrorist stuff, including using child soldiers, conducting suicide bombings, massacring groups of civilians, engaging in drug trafficking to fund their cause, and executing people on camera as a means of sowing terror.Pretty horrible stuff on both sides, if you look at this objectively, then, and both sides have historically justified their actions by pointing at the horrible things the other side has done to them and theirs.And that's the context for a recent announcement by the leader of the PKK, that the group would be disarming—and very literally so, including a symbolic burning of their weapons in a city in northern Iraq, which was shared online—and they would be shifting their efforts from that of violent militarism and revolution to that of political dialogue and attempting to change the Turkish government from the inside.Turkish President Erdogan, for his part, has seemed happy to oblige these efforts and gestures, fulfilling his role by receiving delegates from the Turkish, pro-Kurd party, the DEM Party, and smilingly shaking that delegate's hand on camera, basically showing the world, and those who have played some kind of role in the militant effort against the Turkish government, that this is the way of things now, we're not fighting physically anymore, we're moving on to wearing suits and pushing for Kurdish rights within the existing governmental structures.The founder of the PKK, Abdullah Ocalan, got in on the action, as well, releasing a seven-minute video from prison, which was then broadcast by the PKK's official media distribution outlet, saying that the fighting is over. This was his first appearance on camera in 26 years, and he used it to say their effort paid off, the Kurds now have an officially recognized identity, and it's time to leverage that identity politically to move things in the right direction.Erdogan's other messages on the matter, to the Kurdish people, but also those who have long lived in fear of the PKK's mass-violence, have reinforced that sentiment, saying that the Kurds are officially recognized as a political entity, and that's how things would play out from this point forward—and this will be good for everyone. And both sides are saying that, over and over, because, well, child soldiers and suicide bombings and massacres conducted by both sides are really, really not good for anyone.By all indications, this has been a very carefully orchestrated dance by those on both sides of the conflict, which again, has been ongoing since 1978, and really picked up the pace and became continuous and ultra-violent, in the 1980s.There was an attempted peace process back in the 20-teens, but the effort, which included a temporary truce between 2013 and 2015, failed, following the murder of two Turkish police officers, the PKK initially claiming responsibility, but later denying they had any involvement. That led to an uptick in military actions by both groups against the other, and the truce collapsed.This new peace process began in 2024 and really took off in late-February of 2025, when that aforementioned message was broadcast by the PKK's leader from prison after lawmakers from the pro-Kurdish DEM Party worked to connect him and the Turkish government, and eventually helped negotiate the resulting mid-May of 2025 disarmament.Turkey's military leaders have said they will continue to launch strikes against PKK-affiliated groups that continue to operate in the region, and the PKK's disarmament announcement has been embraced by some such groups, while others, like the Syrian Democratic Forces, which is tied to the PKK, but not directly affiliated with them, have said this truce doesn't apply to them.Most governments, globally, have heralded this disarmament as a major victory for the world and Turkey in particular, though the response within Turkey, and in Kurdish areas in particular, has apparently been mixed, with some people assuming the Turkish government will backtrack and keep the DEM Party from accomplishing much of anything, and worrying about behind-the-scenes deals, including a reported agreement between Erdogan's government and the DEM Party to support Erdogan's desire to transform the Turkish government into a presidential system, which would grant him more direct control and power, while others are seemingly just happy to hear that the violence and fear might end.Also notable here is that a lot of Turkey's foreign policy has revolved around hobbling and hurting the PKK for decades, including Turkey's initial hindering of Sweden's accession to NATO, which was partly a means of getting other nations to give the Turkish government stuff they wanted, like upgraded military equipment, but was also a push against the Swedish government's seeming protection of people associated with the PKK, since Sweden's constitution allows people to hold all sorts of beliefs.Some analysts have speculated that this could change the geopolitics of the Middle East fundamentally, as Turkey has long been a regional power, but has been partly hobbled by its conflict with the PKK, and the easing or removal of that conflict could free them up to become more dominant, especially since Israel's recent clobbering of Iran seems to have dulled the Iranian government's shine as the de facto leader of many Muslim groups and governments in the area.It's an opportune time for Erdogan to grab more clout and influence, in other words, and that might have been part of the motivation to go along with the PKK's shift to politics: it frees him and his military up to engage in some adventurism and/or posturing further afield, which could then set Turkey up as the new center of Muslim influence, contra-the Saudis' more globalized version of the concept, militarily and economically. Turkey could become a huge center of geopolitical gravity in this part of the world, in other words, and that seems even more likely now that this disarmament has happened.It's still early days in this new seeming state of affairs, though, and there's a chance that the Turkish government's continued strikes on operating PKK affiliated groups could sever these new ties, but those involved seem to be cleaving to at least some optimism, even as many locals continue hold their breath and hope against hope that this time is different than previous attempts at peace.Show Noteshttps://www.pbs.org/newshour/world/heres-what-to-know-about-turkeys-decision-to-move-forward-with-swedens-bid-to-join-natohttps://en.wikipedia.org/wiki/2025_PKK%E2%80%93Turkey_peace_processhttps://en.wikipedia.org/wiki/2013%E2%80%932015_PKK%E2%80%93Turkey_peace_processhttps://carnegieendowment.org/emissary/2025/05/turkey-pkk-disarm-disband-impacts?lang=enhttps://www.middleeasteye.net/news/pkk-claims-deadly-suicide-bombing-turkish-police-stationhttps://web.archive.org/web/20161016064155/https://hrwf.eu/wp-content/uploads/2016/07/Child-soldiers-in-ISIS-PKK-Boko-Haram%E2%80%A6.pdfhttps://en.wikipedia.org/wiki/Kurdistan_Workers%27_Partyhttps://www.theguardian.com/world/video/2025/jul/11/kurdistan-workers-party-pkk-burn-weapons-in-disarming-ceremony-videohttps://www.aljazeera.com/news/2025/7/18/turkiye-pkk-analysis-recalibrates-politicshttps://time.com/7303236/erdogan-war-peace-kurds/https://www.aljazeera.com/news/2025/7/19/unidentified-drone-kills-pkk-member-injures-another-in-iraqhttps://www.reuters.com/world/middle-east/unidentified-drone-kills-pkk-member-injures-another-near-iraqs-sulaymaniyah-2025-07-19/https://www.aljazeera.com/video/inside-story/2025/7/11/why-has-the-pkk-ended-its-armed-strugglehttps://archive.is/20250718061819/https://www.haaretz.com/opinion/2025-07-17/ty-article-opinion/.premium/how-the-possible-end-to-turkeys-kurdish-problem-could-become-israels-turkey-problem/00000198-1794-dd64-abb9-bfb5dbf30000https://en.wikipedia.org/wiki/Kurdistanhttps://en.wikipedia.org/wiki/Kurdshttps://en.wikipedia.org/wiki/List_of_Kurdish_dynasties_and_countrieshttps://en.wikipedia.org/wiki/Early_Kurdish_nationalism This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit letsknowthings.substack.com/subscribe

Dealing With The Spirit Of Demotion - Yoruba Prayer

Yoruba

Yoruba

In this profoundly personal episode of Identified, Nabil Ayers speaks with musician, actor, and visual artist Tunde Adebimpe—best known as a founding member of TV on the Radio—about identity, ancestry, and surviving deep personal loss. Tunde traces his journey from growing up between Pittsburgh and Nigeria, through his family’s expectations, to building an unconventional artistic path grounded in music, animation, and punk culture. He shares vivid memories of his Nigerian roots, his father’s gentle influence, and his extended family’s blend of spiritual traditions—from Baptist Christianity to Yoruba priestesses. Much of the conversation centers around grief. Tunde opens up about the heartbreaking losses of his father, his older brother, his bandmate Gerard Smith, his closest friend, and most recently, his younger sister. He reflects on how creativity, community, and fatherhood have helped him navigate the void—and how his daughter’s compassion gave him a reason to keep moving forward. This is an episode about what it means to lose family—and to hold on even tighter to those who remain.See omnystudio.com/listener for privacy information.

BLAXPLOITATION HORROR SPOTLIGHT: ABBY (1974) REVIEW | EPISODE 556   WELCOME TO EPISODE 556 OF HORROR WITH SIR. STURDY — TONIGHT, WE'RE DIVING DEEP INTO BLAXPLOITATION HORROR WITH THE 1974 CREEPER ABBY!   Abby Williams (Carol Speed) is possessed by a chaotic Yoruba sex spirit, unleashed when her archaeologist father-in-law opens a forbidden puzzle box in Nigeria. The spirit crosses the ocean and takes hold of Abby in Louisville, turning her into a seductive and dangerous vessel as her family races to perform an exorcism.  YEAR RELEASED: 1974   BUDGET: ~$100,000 (inflated estimate $472,529) BOX OFFICE GROSS: ~$2.6 million (or $4 million in first month) Oh, it's that time, horror fam... Tune in and get some Sturdy vibes as we slice & dice through the 1974 Blaxploitation horror classic Abby! Possession, culture, and controversy — we're breakin' it all down live, so Sturdy's Slashers, don't be afraid to join the fun in the comments.   And don't forget to give Sturdy your soul by hitting like, subscribe, and that notification bell

In this previously recorded livestream, we unpack common myths, taboos, and cultural assumptions surrounding love, sexuality, parenting, and polygamy from an Ifá perspective. This candid conversation explores the deeper spiritual teachings behind sex outside of marriage, contraception, abortion, homosexuality, and more—while also honoring the lived experiences of modern practitioners. Whether you're curious about how Ifá views LGBTQ+ identity, or wondering what it means to raise children in alignment with your destiny, this episode offers guidance rooted in Yoruba cosmology and traditional ethics.

Kate Adie presents stories from the US, DRC, Hungary, Nigeria and Italy.There's been a heavy crackdown in Los Angeles after more than a week of protests over US immigration raids. Federal police had been targeting undocumented migrants in workplaces across the city. In a marked escalation, President Trump deployed the National Guard and the Marines, which drew sharp criticism from California's governor, Gavin Newsom. John Sudworth followed the story.Hugh Kinsella Cunningham visits a mental health clinic in South Kivu in Democratic Republic of Congo, where he hears from psychotherapists how they are helping people deal with trauma. Earlier this year, the Rwanda-backed M23 rebel group took control of Goma and Bukavu, in the latest chapter of a conflict that has blighted the lives of civilians for decades.Ellie House has visited Hungary's east where a vast Chinese-owned lithium-ion battery plan is under construction. She hears how China's forays into the European EV market are being welcomed by PM Victor Orban, but with trepidation by some locals.In Nigeria, a small town in Ogun state transforms into a vibrant cultural festival each year, drawing business leaders, traditional rulers and visitors from the diaspora. It celebrates the cultural identity of the Yoruba people. Nkechi Ogbonna went to watch the festivities which had a political undertone.And finally, Alice Gioia has been in Italy's north, to the town of Pavia, where the Pavese dialect is fast dying out. Across Italy, 90 per cent of the population using these dialects are over seventy. She reflects on what the loss of the Pavese dialect will mean for her.Series producer: Serena Tarling Editor: Penny Murphy Production coordinators: Sophie Hill & Gemma Ashman

A recent story from NYC documents two slaughtered chickens that were found on an Upper West Side median, following a recent similar case close by on Broadway and West 92nd Street. The NY Post reports that this “has activists worried they were killed in an animal sacrifice ritual.” Headless goats, chickens, and pigeons have also been found in Texas and Florida, respectively Galveston beach, a Tampa cemetery, Cape Coral, the Courtney Campbell Causeway - and other locations too.Most of these cases are tied directly or indirectly to Santería, an Afro-Caribbean religious practice that developed in Cuba during the 19th century. As a mixture of Yoruba religion from West Africa, Spiritism, and even Catholicism - like Voodoo -  it involves animal sacrifices. Contrary to popular belief or personally bias belief, the US SCOTUS ruled in Church of the Lukumi Babalu Aye v. City of Hialeah (1993) that certain animal sacrifices were legal. One opinion on the case reads: “Our review confirms that the laws in question were enacted by officials who did not understand, failed to perceive, or chose to ignore the fact that their official actions violated the Nation's essential commitment to religious freedom.”It's also ironic that Catholicism, a universal religion of people who drink symbolic blood and eat symbolic flesh, is the partial basis of Santería - and Voodoo; both condemned by the largely Christian west. The Corpus Christi and Transubstantiation are based on the concept of sympathetic magic, that life itself is in the blood, and that this force belongs to God as per Deuteronomy and Leviticus. Drinking the blood bestows life, i.e., it is a medicinal remedy, though of a more spiritual variety. That is despite the Bible itself being filled with and overflowing with animal blood, from Genesis to Revelation, and the fact Christians, far more than any other group, are considered the largest consumers of pork alone, not to mention other meats. And unlike HALAL or KOSHER dietary rules, Christians have none for the slaughter of their meals. Around 100,000 cattle are slaughtered daily in the US for the luxury of meat, along with 25 million chickens and 350,000 pigs. The worst part, estimates are that approximately 1/4 of all US meat is wasted annually. What's worse, religious animal sacrifice or gluttonous animal sacrifices that go to waste? Although Christians maintain the blood and flesh rituals, many distance themselves from the idea, while the Jewish custom of Kapparot involves the slaughter of a chicken and public sins. Animal sacrifice for strictly religious purposes and in honest faith - not to mention the symbolic nature of such sacrifices as they relate to the carnal self - are one thing, but the ritualized nature of abortion and body/organ harvesting is another.In South Africa it is common for some children, especially albino ones, to be sold or kidnapped for body parts and organs. Albinos are believed to contain good fortune within their body and blood. As Daily Mail reports: “those who believe in black magic and traditional medicine claim their fair skin and eyes can bring good fortune and cure afflictions.” Be it for religious rituals, health, or profit, Planned parenthood was also doing something similar as per undercover videos and singer like Azealia Banks performed live chicken sacrifices in her closest. In the last 15 years there have been multiple stories about Chinese-made infant flesh pills being smuggled into Korea. All throughout Europe during the 16h-17th centuries, without doubt, “many Europeans, including royalty, priests and scientists, routinely ingested remedies containing human bones, blood and fat as medicine for everything from headaches to epilepsy.” And as with Countess Elizabeth Báthory, who believed the blood of young women would protect her skin, Stanford scientists have found that “old mice given infusions of blood plasma from young mice outperformed old mice who got plasma from old mice.” In the 1960s the rubella shot was manufactured with a virus grown from human fetal cells, taken from an abortion case. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.-FREE ARCHIVE (w. ads)SUBSCRIPTION ARCHIVEX / TWITTER FACEBOOKYOUTUBEMAIN WEBSITECashApp: $rdgable EMAIL: rdgable@yahoo.com / TSTRadio@protonmail.comBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

One of the glories of Afropop's more than 30-year run has been joining our host Georges Collinet in the kitchen as he creates delicious concoctions, while grooving to his favorite tunes. This episode looks back on two classic “Cooking with Georges” episodes: Yassa Chicken from Senegal, and Yoruba soul food with guest chef Baba John Mason—all accompanied music to make you move, from wherever George's insatiable culinary curiosity takes him. Get your apron and your dancing shoes ready!

In the heart of ancient Oyo, two women prayed for a miracle, but only one would change the fate of the village forever. When the chief's elder wife gave birth to a long-awaited son, celebration erupted across the land. But in the stillness of night, the younger wife, Yetunde, delivered something no one had ever seen before: twins.This episode uncovers the origin story of the Ibeji, the first twins born under the watchful eyes of the orisas. Why did the gods favor one woman over the other? What power did these twin boys hold that made even the oracle tremble?Discover how a divine birth led to the rise of sacred twin rituals, the fearsome balance between worlds, and a chilling mystery: Why do the Yoruba say, “The child has gone to Lagos,” when a twin dies?

On this episode we welcome Roye Okupe, an award-winning filmmaker, author, speaker and entrepreneur whose passion for comics and animation (and deep love for his daughter) led him to create Iyanu. Iyanu is a fantasy and superhero series inspired by Yoruba history, culture, and mythology. Iyanu has been a HUGE hit and it has just been announced that it has been greenlit for a Season 2 AND 2 movies! All Iyanu episodes streaming now on Cartoon Network, MAX, Showmax, YouTubeTV and ITVX!Become a supporter of this podcast: https://www.spreaker.com/podcast/for-all-nerds-show--5649266/support.

Our guys! On today's episode, we're breaking down the wild world of Nigerian stereotypes. From the classic “Yoruba demons” to the “Igbo fraudster” slander, and the idea that every Calabar girl knows how to cook and steal your man!We talk about the tribal, gender, and class-based stereotypes we've heard (and maybe even believed), how they've shaped our friendships, dating lives, and job opportunities, and ask the ourselves important questions on the topic.We also share our hot takes, personal gist, and a few hard truths. Don't forget to share with that friend who thinks “all Northerners are uneducated” and let's break the cycle together!Follow us on http://twitter.com/sonigerian_http://Instagram.com/sonigerianpodcasthttp://twitter.com/damiar0shttp://instagram.com/damii_aroshttp://twitter.com/medici__ihttps://instagram.com/medici.i Hosted on Acast. See acast.com/privacy for more information.

This interview is the life story of Ivani Greppi—a former Umbanda medium from Brazil. She opens up about her upbringing in a culture deeply influenced by the Yoruba and Ifá traditions, offering insight into how these beliefs shape daily life in Brazil. She explains the inner workings of the Umbanda faith and recounts her personal experiences with spirit guides, ghostly encounters, and episodes of demonic possession.Extra Content ► https://almostfalse.net/supporters/videos/series/4124Guest Links ► https://almostfalse.net/supporters/videos/series/4124Website ► https://almostfalse.netMerch Store ► https://almostfalse.net/merchDiscord ► https://discord.gg/h4eeEt57Jk

Zibby chats with poet, essayist, fiction writer, and assistant professor of English, Iheoma Nwachukwu, about his brilliant, ravishing, ruthless short story collection, JAPA AND OTHER STORIES, a finalist for the PEN/Robert W. Bingham Prize for Debut Short Story Collection! Iheoma explains the meaning of “japa,” a Yoruba word central to the book, as it follows young Nigerian immigrants yearning for a new life in strange new territories and struggling to anchor themselves in their new homes, much like Iheoma's experience in the United States. He reflects on his extraordinary journey, from his early life in Nigeria (studying biochemistry with dreams of becoming a doctor), to discovering his true passion for writing and moving to the US to pursue an MFA.Purchase on Bookshop: https://bit.ly/44nnsPDShare, rate, & review the podcast, and follow Zibby on Instagram @zibbyowens! Now there's more! Subscribe to Moms Don't Have Time to Read Books on Acast+ and get ad-free episodes. https://plus.acast.com/s/moms-dont-have-time-to-read-books. Hosted on Acast. See acast.com/privacy for more information.

Aspen Psychedelic Symposium 2024 – Hosted by Kevin Franciotti This powerful panel explores the healing potential and complex responsibilities that come with working with Ibogaine, a potent plant-based psychedelic. Moderator Kevin Franciotti guides a heartfelt and informative conversation with Talia Eisenberg, Tom Feegel, and Dr. Lola "Dr. O" Hoba, highlighting personal transformation, medical protocols, and the importance of honoring traditional knowledge. Personal Journeys with Ibogaine Talia Eisenberg shares her recovery from opioid addiction and the founding of BEOND Ibogaine, a medical treatment center in Cancun, Mexico. Her story illustrates the plant's unique power to interrupt addiction and awaken purpose. Tom Feegel, co-founder and CEO of BEOND, shares how his own trauma and long-term sobriety inspired a vision for a safe, respectful, and medically supervised environment for deep healing. Clinical and Cultural Wisdom Dr. Lola Hoba offers insights as a pharmacist and Yoruba herbalist, bridging traditional plant medicine knowledge with modern pharmacology. She describes how iboga works on multiple brain receptors and why it holds so much promise for treating addiction, depression, and trauma. She also cautions about its cardiac risks and calls for respectful, trained facilitation. Safety, Access, and Sustainability Panelists discuss the rigorous safety protocols at BEOND, including ICU-level care, psychiatric screening, and pre-treatment evaluations. They also explore broader questions: How can this medicine be offered responsibly? What does reciprocity mean in practice? BEOND supports Blessings of the Forest, a nonprofit in Gabon that works to stop poaching and protect Indigenous access to the sacred root. A Call for Balance and Respect This conversation highlights the importance of blending science, spirit, and social justice. From trauma healing to sustainable sourcing, each panelist emphasizes the need for compassion, caution, and connection. As laws change and access grows, the panel urges all involved to move forward with care—for the medicine, the people it serves, and the cultures that have stewarded it for generations.

WHO SPOKE IGBO THE BEST!?In Part 1 of this special Igbo episode we put our Igbo speaking skills to the test and want you to let us know how good we are at speaking our native language from Nigeria.Also keep a look out for our upcoming Yoruba episode, withour Ugandan episode out NOW! As always, please comment below with your thoughts and don't forget to Like, Share And Subscribe

This episode explores the role of protection magic as a historically grounded response to war, oppression, and systemic violence across diverse cultural and temporal contexts.Drawing on peer-reviewed academic sources, it examines how magical practices—rituals, talismans, verbal formulae, and spirit invocations—have been used as forms of spiritual defence and political resistance. From Mesopotamian anti-witchcraft rites and Greco-Roman defensive curses to medieval Christian amulets, Renaissance grimoires, and the Magical Battle of Britain, the lecture situates protection magic within broader religious, social, and cosmological frameworks.Special attention is given to non-Western and postcolonial contexts, including the ritual technologies of Haitian Vodou during the revolution, Obeah in the British Caribbean, Yoruba warrior rites, and Andean protective ceremonies. The discussion also considers contemporary expressions of magical protection, including digital activist magic, Chaos Magic, and the esoteric disciplines of Damien Echols under carceral conditions.CONNECT & SUPPORT

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

“I learn more than anything else from my children. My son, he's seven, he's autistic, and I call him my prophet for a reason. He teaches me to meet myself in ways that are usually very stunning. I can get information from other people; I can read a book here and there, but it's very rare to come across such an embodiment of grace, possibility, and futurity, all wrapped up in a tiny seven-year-old boy's body. My son has given me lots of gifts.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

“So, post-activism is not ‘post-activism' in the sense of being after activism. It is not supposed to be a through line to results or resolutions or solutions.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.“Post-activism is instead a noticing that the ways we care for ourselves and our causes and our worlds could actually be incarcerated. Another way to put that is to notice that care can often become carceral. I often suggest that we like to embrace things, but sometimes in the squeeze of embrace, it could quickly become asphyxiation, where we choke the air out of each other in trying to care for each other.”Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

“I learn more than anything else from my children. My son, he's seven, he's autistic, and I call him my prophet for a reason. He teaches me to meet myself in ways that are usually very stunning. I can get information from other people; I can read a book here and there, but it's very rare to come across such an embodiment of grace, possibility, and futurity, all wrapped up in a tiny seven-year-old boy's body. My son has given me lots of gifts.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

“So, post-activism is not ‘post-activism' in the sense of being after activism. It is not supposed to be a through line to results or resolutions or solutions.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.“Post-activism is instead a noticing that the ways we care for ourselves and our causes and our worlds could actually be incarcerated. Another way to put that is to notice that care can often become carceral. I often suggest that we like to embrace things, but sometimes in the squeeze of embrace, it could quickly become asphyxiation, where we choke the air out of each other in trying to care for each other.”Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

“I learn more than anything else from my children. My son, he's seven, he's autistic, and I call him my prophet for a reason. He teaches me to meet myself in ways that are usually very stunning. I can get information from other people; I can read a book here and there, but it's very rare to come across such an embodiment of grace, possibility, and futurity, all wrapped up in a tiny seven-year-old boy's body. My son has given me lots of gifts.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

“So, post-activism is not ‘post-activism' in the sense of being after activism. It is not supposed to be a through line to results or resolutions or solutions.”Dr. Bayo Akomolafe is a philosopher, psychologist, writer, public intellectual, and the founder of the Emergence Network. His work, which he names post-activism, marks an earth-wide effort to sensitize bodies towards new response-abilities and other places of power – a project framed within a material feminist/post-humanist/post-activist ethos and inspired by Yoruba indigenous cosmologies. He is the author of These Wilds Beyond Our Fences: Letters to My Daughter on Humanity's Search for Home.“Post-activism is instead a noticing that the ways we care for ourselves and our causes and our worlds could actually be incarcerated. Another way to put that is to notice that care can often become carceral. I often suggest that we like to embrace things, but sometimes in the squeeze of embrace, it could quickly become asphyxiation, where we choke the air out of each other in trying to care for each other.”Episode Websitewww.creativeprocess.info/podInstagram:@creativeprocesspodcast

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

We said it, Iyanu is the Blackest Anime In Existence, and not only that it is a beautiful tale steeped in Nigerian and Yoruba culture. Required watching for everyone, but before you jump into the first season, airing now on Cartoon Network, sit down as Tatiana and Benhameen interview some of the cast and creators of the soon to be hit series!Anything you want to know about Iyanu, it's characters, and what went into the Afro Futuristic world building? You know we got you. Press play, and then peep Iyanu as soon as you can! Thank you for watching!!!FOLLOW ON SOCIAL: Twitter.Com/ForAllNerds Instagram.Com/ForAllNerds Twitch.TV/ForAllNerds GET YOUR FORALLNERDS MERCH HERE: Forallnerds.com PATREON: Patreon.com/ForAllNerdsBecome a supporter of this podcast: https://www.spreaker.com/podcast/for-all-nerds-show--5649266/support.