Podcasts about yoruban

Just because we're in between seasons, does it mean the history stops? This week we are joined by mythology enthusiast, and make-up mogul Ashley Cotto as she takes us through some of her favorite goddesses in Yoruban Mythology and tells us what it's like trying to reconnect with your culture.

Today's guest is not just a social business leader, he is also a policy wonk, a tech entrepreneur, and a crossbench (non political) Peer.     Born and bred in Wakefield, Victor dropped out of school and worked as a road sweeper before branching into council housing management and getting his first CEO role aged 24. He ran increasingly complex social enterprises and joined the House of Lords where he advocates important neglected issues. He currently sits on the board of the Co-op Group and chairs the NHS Confederation. He also chairs Visionable, a video and data tech platform designed to bring healthcare to everyone, everywhere.   Victor's chosen dish is one of comfort: Nigerian chicken stew. Growing up this was his Sunday lunch, and an opportunity for his parent's Yoruban roots to shine through in food.   It's a dish with many variations, and we explore the impatient cook's version along with the slower, more detailed way to cook it in part 2 of the episode.   Bon Appétit!   “Enjoy leadership and food because they don't last forever” – Victor Adebowale   You'll hear about:   02:06 – An introduction to Victor 12:26 – The inverse care law 15:26 – Why 9/11 was so important for Victor 18:30 – Politicians are in the wrong job 19:20 – Victor's desert island dish 24:33 – You can't cut your way to growth 29:49 – Why Empathy is a fundamental quality 40:31 – Part 2 – Nigerian Chicken Stew recipes 44:40 – The bish bash bosh version 48:21 – The advanced recipe   Episode resources:   Polpo: A Venetian Cookbook - https://rb.gy/wsd8py    Find out more about Victor:   LinkedIn - https://www.linkedin.com/in/loadebowale/  Visionable - https://visionable.com/    Contact François:   LinkedIn - https://www.linkedin.com/in/francoismoscovici/ Valentine's LinkedIn: https://www.linkedin.com/in/valentine-moscovici/    François' Instagram food feed: @moscoffier 

Bayo Akomolafe is an author, teacher, and modern philosopher whose work challenges the boundaries of conventional thought. Bayo was born in 1983 into a Christian home to Yoruban parents in western Nigeria. Soon after he was born, his family moved to Bonn, Germany, to accommodate his diplomat father. While in Zaire, Bayo's father passed away suddenly, leaving a teenaged Bayo to grapple with the painful loss. As a young, restless academic, Bayo studied psychology and notions of healing, eventually meeting with scores of traditional shamans as a quest to better understand the notion trauma, healing and well-being. His concerns for decolonized landscapes congealed into a life spent exploring the nuances of a “magical” world he describes as “too promiscuous to fit neatly into our fondest notions of it.” I think you'll find that Bayo's work is deeply rooted in the trickster archetype, which above all else encourages us to reconsider the solidity of things: of our understandings of reality, identity, and activism. He's an advocate for a world beyond fixed boundaries, where his only clear allegiance is to emergence, to a perpetual becoming rather than being. I had such a wonderful time talking to Bayo - and I'll mention that his ideas, so rich in density and expressed with a true poetic grace, might not unfold their meanings upon first listening. Let the buyer beware. Yet, as we navigate this conversation, the layers begin to reveal themselves, and in the end, they present a convincing argument for reconceiving reality, not as a static entity but as a dynamic unfolding of relations. https://www.bayoakomolafe.net/

Daymé Arocena, an Afro-Cuban singer from Havana now based in Puerto Rico, has been performing semi-professionally since she was 8 years old. She was trained as a composer, arranger, choir director, and band leader (Wikipedia) at conservatory, in addition to being “a practitioner of the Santeria religion, and a master of its profound musical tradition,” (Afropop Worldwide). Arocena was also part of the band Maqueque, an all-female band of young Cuban artists blending folkloric Cuban music and jazz (NPR Music). Since emerging as a solo artist, her songwriting has been a winning mix of jazz, soul, Caribbean, rumba, and folkloric music, imbued with Yoruban spirituality. But her latest release, Alkemi, celebrates the sounds of North American and Latin pop, intentionally so, as she picked Eduardo Cabra of Calle 13 to help produce on the album, which also features guests and sounds from around the Caribbean. Daymé Arocena and her band play some of the songs from Alkemi, in-studio. - Caryn Havlik Set list: 1. America Boy 2. Como Vivir Por El 3. Por Ti

In this episode Scotti and Jazmyn talk about Morgan le Fay from Arthurian legend, and Orunmila, the Orisha of Wisdom from the Yoruban pantheon. In addition to their chosen topics, the pair try to figure out the difference between wisdom and knowledge, speculate what goes on in Masonic temples, and wonder why Scotti seems to be drawn to sorceresses. Jazmyn thinks there might be something to that. Email the show! justmythingaround@gmail.comMusic from #Uppbeat (free for Creators!): https://uppbeat.io/t/paulo-kalazzi/heros-time License code: KADCEI1QVOASJZFD Music from #Uppbeat (free for Creators!): https://uppbeat.io/t/hartzmann/no-time-to-die License code: X6WJGLXXKIKWLITJ 

Gaea Star Crystal Radio Hour #543 is an hour of visionary acoustic improvisational music played by the Gaea Star Band with Mariam Massaro on vocals, kalimba, mandolin, Native flute, acoustic guitar, shruti box and ukulele, Bob Sherwood on piano and Craig Harris on Native drums.  Recorded live at Singing Brook Studio in Worthington, Massachusetts at the beginning of September 2023,  today's show begins with the languid, unhurried “Reflect Your Light”, a gentle prayer featuring a lovely vocal from Mariam in conversation with her Native flute and detailed baroque piano from Bob.  “Somebody Before You” is a skipping folk song led by Mariam's chiming mandolin and “Let's Believe We'll Rise” is a gorgeous, mystical song energized by Mariam's driving, tight acoustic guitar work.  “Comtemplation” is an easeful country gospel song featuring a fine, reverent vocal from Mariam above Craig's heartbeat Native drumming and “Calling Us Home” is a gorgeous song from Mariam's “Release” album, rendered with power and imagination, with fine playing from the whole band supporting an impassioned vocal from Mariam.  “Rivers Of Peace” is an evocative spacious raga underpinned by Mariam's shruti box and tense, modal piano from Bob and “To Begin Again With Hope” is a powerful, gorgeous prayer with a soaring, inspired vocal from Mariam and virtuosic, dancing piano from Bob.  Today's show finishes with the “Gaea Star Goddesses” track “Yemanja”, a mystical ode to the Yoruban ocean goddess rendered with a rhythm and blues twist.   Learn more about Mariam here: http://www.mariammassaro.com

Pirates and Mermaids and Curses, oh my! Join Joshua and Brittney as they discuss their nautical picks for this week!Brittney's Pick: Skin of the Sea (Skin of the Sea, #1) by Natasha Bowen | Goodreads(The second book is Soul of the Deep (Skin of the Sea, #2) by Natasha Bowen | Goodreads) Joshua's Pick: The Adventures of Amina al-Sirafi by Shannon Chakraborty | GoodreadsThings We Discussed:UPCOMING BOOK CLUB READ: Prime Meridian by Silvia Moreno-Garcia | GoodreadsGods of Jade and Shadow by Silvia Moreno-Garcia | GoodreadsHook (1991) - IMDbIntroduction || Mami Wata: Arts for Water Spirits in Africa and its DiasporasThis is a list of Yoruban deities from Wikipedia, please take it with a grain of salt!: List of Yoruba deities - WikipediaFind us at:Podcast Website: https://swordsstarships.buzzsprout.comInstagram: Brittney and Joshua (@swordsnstarships) • Instagram photos and videosEmail: Starships@coosbaylibrary.orgOur Library's Facebook Page: Coos Bay Public Library | FacebookCoos Bay Public Library's Instagram: CoosBayLibrary (@coosbaylibrary) • Instagram photos and videos

Ronnie Pontiac is an accomplished artist, musician, filmmaker and esoteric scholar. I would describe him as a 21st-Century renaissance man, not just because of his diverse talents and interests but because of his significant role in the re-birth of the mysteries and esoteric wisdom in popular culture. And after many decades of research, he's just recently published his magnum opus American Metaphysical Religion: Esoteric & Mystical Traditions of the New World.American metaphysical religion is explored as a diverse ecology of ideas and traditions that have blended into something unique. Some of it is recognizable in the mythos of the American Dream. You see glimpses in the philosophy of American exceptionalism. And in the nearly maniacal optimism of the American spirit.But there's more to American Metaphysical Religion and this book expands in every direction, becoming a kaleidoscopic genealogy of mysteries and magic.This book traces 500 years of lineages working their way into the roots of American spirituality. The unique syncretism of Indigenous, European, African and Asian influences has been the subject of many studies on art and music. But this dilates upon the reality that art and music are the flowers that blossom from a deeper network of spiritual roots.In the melting pot of America, a unique metaphysical religion has developed beneath all the dominant narratives and dogmas that have tried to suppress it. In this interview with Ronnie, he describes how “American metaphysical religion” is an academic term that is trying to point at something ineffable, mysterious and omnipresent that underlies official science and religion.Ronnie is a quiet and thoughtful person to speak with. And our conversation unfolded for over 2 hours, where we discussed…His upbringing as an atheist and how this shaped his initiation into spiritual awareness.How Jesus became a shamanic deity in the New World.How the American attitude of cool has its origins in Yoruban tradition. Being cool is a Yoruban spirit of royalty that found tremendous life in the New World.Ghosts and mediumship, including how long scientists have been interested in contacting the afterlife by means of technology. And how Thomas Edison's unrealized invention of the Spirit Phone has found new life in an invention called the Soulphone ™.How new religious movements are born through memes.The miraculous revival of the cult of Sekhmet, an ancient Egyptian goddess whose feline spirit represents a fierce aspect of the divine feminine to bring balance to this chaotic age. The cult of psychedelic salvation, the pros and cons of all the healing rhetoric that has made psychedelic drugs into an industry. If you'd like to learn more, buy a copy of American Metaphysical Religion: Esoteric & Mystical Traditions of the New World today!Follow Ronnie Pontiac on Instagram Follow Ronnie's weekly astrology forecasts on MediumSupport the showSupport the show at https://www.patreon.com/aeolianheart

STORY TIME: Guest Storyteller, KC Freeman of the Black Magick Podcast, shares the tale "How Oshun Saved the World."  A sacred Yoruban tale that has influenced their own Devotional Craft. You can follow KC at https://www.instagram.com/blkboydoesmagick/ and https://www.instagram.com/blkmgkpodcast/ Intro contains music provided by "Vivek Abhishek"https://www.youtube.com/user/VivEKhsi...Music used : "1 HOUR OF HORROR MUSIC" originally composed and produced by "Vivek Abhishek"https://youtu.be/JrNjyEixUEkFollow on Facebook:https://www.facebook.com/VivekEKhsihbA/Follow on Instagram:https://www.instagram.com/vivek.abhis... --- Send in a voice message: https://podcasters.spotify.com/pod/show/storybookpodcast/message

Hannibal Buress has carved a name for himself in comedy over the past two decades. But now he's foregoing that part of his career for a fresh identity — Eshu Tune, his rap alter-ego. The name pays homage to a “trickster god” in Nigerian mythology.A rap career has been in the back of Hannibal's mind but the career pivot wasn't seriously put into motion until 2020. Earlier that year, he put out a comedy special, “Miami Nights.” While promoting it at home during lockdowns, Hannibal felt a spark missing. That, plus the added alone time from not performing at comedy clubs, finally pushed Hannibal into the studio. Since then, Hannibal has largely dedicated himself to rap and rap only. His eight-track, self-titled EP dropped earlier this year. Live rap show performances followed that. An agency deal was inked with UTA this summer. And soon, Hannibal will hit the studio to prepare for his debut album, which he plans to drop on his 40th birthday next April.Hannibal took me through his comedy-to-rap journey over the past two years on the show. Here's what we covered in our interview:[2:54] Introducing Eshu Tune the rapper[4:17] What led Hannibal to the career pivot[6:53] Goals of debut EP [10:11] Benefits of being independent artist[14:34] Following Too $hort at a Bay Area show[19:52] Getting a performing residency in LA[21:29] Challenging himself with music[26:52] Difference between Hannibal's comedy and rap fanbase[29:08] Will Hannibal still do comedy?[31:36] Has the changing climate of comedy impacted Hannibal?[34:01] Previous comedians that went into music[37:50] Response from rap community to Hannibal's career pivot[38:52] Eshu Tune's next album dropListen: Apple Podcasts | Spotify | SoundCloud | Stitcher | Overcast | Amazon | Google Podcasts | Pocket Casts | RSSHost: Dan Runcie, @RuncieDan, trapital.coGuests: Hannibal Buress, @hannibalburess  Sponsors: MoonPay is the leader in web3 infrastructure. They have partnered with Timbaland, Snoop Dogg, and many more. To learn more, visit moonpay.com/trapital Enjoy this podcast? Rate and review the podcast here! ratethispodcast.com/trapital Trapital is home for the business of hip-hop. Gain the latest insights from hip-hop's biggest players by reading Trapital's free weekly memo. TRANSCRIPTION[00:00:00] Hannibal Buress: I got some stuff, I got 'em locked and loaded, just, you know, got to go get 'em out. That's one thing too, is since I am independent, I don't feel, I just kind of do it when it feels right, when it genuinely feels right to do. It's no pressure. It's just like, okay, do I truly want to do this? Ain't no exec, hey, you got to do, there's nobody doing that, so I have to make that decision, which is a gift. I wouldn't say it's a curse, but it forces that accountability.[00:00:35] Dan Runcie: Hey, welcome to The Trapital podcast. I'm your host and the founder of Trapital, Dan Runcie. This podcast is your place to gain insights from executives in music, media, entertainment, and more, who are taking hip-hop culture to the next level. [00:00:] Dan Runcie: Today's guest is Hannibal Buress. You likely know his name from his comedy and his acting, but this episode is all about his music. Hannibal Buress has released an eight-track EP under the name Eshu Tune, and that is his artist that is creating hip-hop music. And we talked all about why he chose to start this new chapter in his career, why music was important to him, and how he sees things moving forward. Hannibal had had a career of dabbling in music every now and then. He actually had beaten Open Mike Eagle in a rap battle a couple of years back. And it's something that he had tapped into, but it really wasn't until the pandemic, and a lot of us had the time to really think and tap into what was most important to us. And he was able to take this on not only as a new challenge for his career, but as a new opportunity to do something that he always wanted to do, but knowing that he could both continue to leverage the platform that he has as a comedian and as an actor, both from a financial perspective, but also from an exposure perspective. We also talked about his upcoming residency, how he's been positioning himself to get booked on shows and other things, and how important this is for him right now. So it was great to tap in. This was also the first episode recorded in Trapital's new home. I have a new office and studio here, and it's been great to get everything set up, and it's been great to record these in person, too, because, listen, it's great to do things remotely. A lot of them have been that way, but it's just a different chemistry that you get when you can do them in person. So it was great that Hannibal and I could connect while he was in town. Here's our conversation. Hope you enjoy it. All right. Today we got the one and only Hannibal Buress.[00:02:41] Hannibal Buress: What's up, man? [00:02:41] Dan Runcie: Mr. Eshu Tune now, though. [00:02:43] Hannibal Buress: Eshu Tune, yeah, yeah. [00:02:44] Dan Runcie: Last we talked, it was all about comedy. We're getting ready for a special that you had Miami Nights, but now we're about to talk about your music career, man. [00:02:52] Hannibal Buress: Yeah, for sure, man. [00:02:53] Dan Runcie: So who is Eshu Tune? [00:02:54] Hannibal Buress: Eshu Tune is my musical alter ego. Eshu is from Yoruban mythology, Nigerian mythology, the trickster God. I was looking for a stage name there, so I just looked up African mythology and I just connected with that description. It kind of felt like me and some of the things I've done and, yeah, it just felt right. It really was a big help to kind of separate the worlds a little bit just 'cause now I look at, you know, Eshu as, okay, we can build them together 'cause now, I can if I want to do a little bit of comedy on this shows, it's like, Hey, yeah, they'll both be there.[00:03:34] Dan Runcie: Right, right, right. [00:03:35] Hannibal Buress: I changed shirts. You know, I can think of you like, you know, Hannibal's t-shirts. Eshu's in a red shirt or something, you know? So it's been fun. And so I'm excited for the growth, and performing has been really exciting, and a lot of dope stuff coming up.[00:03:53] Dan Runcie: So talk to me through the journey a bit because I know this is something that you spent a lot of time on in the pandemic. And last time we talked about it, you were getting ready to release Miami Nights, and this was around the same time that you had started working on music. So what was your mindset at that time? You got this big comedy special coming out, but you also are thinking about this new career opportunity.[00:04:17] Hannibal Buress: My mindset? 2020, putting out the special during that time was hella weird just because it wasn't the usual motions and movements that you have with putting out a special, doing events, doing press in person. You know, I did The Daily Show, but it was on Skype. And it just felt weird doing television from my place 'cause you still get wired kind of, but then you're just wired at the crib. It's like, man, oh, I'm not getting in the car to go somewhere else, you just there like, oh.[00:04:54] Dan Runcie: Right, right. [00:04:55] Hannibal Buress: I remember doing, I did First Take with Stephen A. Smith. Something for Last Dance, just talking about Last Dance. And I remember just, I kept messing with them changing jackets. [00:05:08] Dan Runcie: Oh, I remember that.[00:05:13] Hannibal Buress: Molly was giving me sass. Oh, thanks for being so professional. I'm trying to, like, you want me to make a great statement about Last Dance? Look, oh, yeah, Last Dance. What's up with that? I'm trying to have some fun, make some real memories here. Nobody will care about my take on... [00:05:30] Dan Runcie: It's a documentary, right? It's not like it's an event that happened last night. [00:05:35] Hannibal Buress: Yeah. If I make a great point about the '96 Bulls, '98 Bulls in 10 years, but people don't care if I'm was chaotic as hell. I need to put that clip back up actually. That was really fun. I was sweating and shit. Yeah, it was a good time. But, yeah, putting out the special then, it was weird, man. And I wanted the music, I started really diving in in November of '20 when I was out in Hawaii. I kind of, it was nice to be able to lock in, focus. I've always wanted to do it and would finally find the time. And the time was always there, honestly, but I wasn't as good as maneuvering time as I am now. 'Cause looking back, I could have been on the road after gigs, instead of going to the club, could have been booking studio time, that type of thing, or, you know, I'm glad it happened when it happened. [00:06:31] Dan Runcie: Yeah, that makes sense. I think, too, I've looked a lot about how you chose to roll this out, right? It's not like you just did one single, let me drop in and see what happens. You had an eight-track LP, oh, EP that you put out specifically for it. What was your goal in terms of the release? Was there a certain response that you wanted to have or a certain emphasis you wanted to have with how you chose to put it out as an EP?[00:06:53] Hannibal Buress: Yeah. And initially, I was going to do singles, the single strategy, but then I had a bunch of songs and I said, let me just get these out and see how I want to do it. Like, if I want to do videos for stuff, which I am still going to do the visuals on things and get 'em out. But it was just after a while. It was just, let me just do it. And I didn't follow the proper practices of, you know, get it to the DSPs with this much time, to the best time, like, all the stuff that I know you're supposed to do to give your release the best chance. But I just feel like it'll get its due when it's due, you know what I mean, whether it is when I put out videos later this month or next month or down the line. It's my first project. So whether it's crazy now or crazy in five years, it's always my first project. So it'll be there and it just felt good to get it out and have it out ' cause then the music got better afterwards, the stuff I started recording. And I still like the song, like 1-3 Pocket. I like 1-3 Pocket. And that was 1-3 Pocket, that's the motherfucker hit. Like when we made it, yeah, this bowling song's going to go crazy. Hell yeah, we made a bowling banger, but now I got other songs. I'm like, okay, I was wrong. Well, maybe I wasn't wrong, but it's just, the music is getting better. And so it's nice to feel that and feel that improvement and the progression. And so that'll keep on happening indefinitely. You know, if you keep on working on it, keep on releasing, keep performing, it's going to get better. So it's nice to have that feeling and, and hear that in the music and like even hearing how the music sounds. If I record the day after a show, that music sounds good 'cause you can kind of hear the clarity, you know, you already got the energy. So it's been exciting, man.[00:08:50] Dan Runcie: Yeah. I get the feeling that 1-3 Pocket was a song you thought was going to be the one and that's a one, but I feel like Veneers is the one that I feel is your anthem. [00:08:57] Hannibal Buress: Veneers worked before I even put it out, and I performed it 'cause the hook is slower and the beat is chill. It feels, yeah, Veneers is the one I think people like more than the song that has really inside bowling terminology in it. Surprise the song about teeth is more accessible than the song about the bowling pins. Like, even people that love bowling have said to me, what is the 1-3 Pocket? [00:09:33] Dan Runcie: 'Cause some people would think you're talking about like billiards or like, you know, like shooting pool or something like that.[00:09:37] Hannibal Buress: Nah, it's just a, yeah, it's the headpin and the pin to the right. I got to put out a video for 1-3 Pocket. I got the lyric video out. I got to get the official video out, a couple of them. I might, you know, we'll see if I get on stubborn mode and start putting out three, four videos for a song. That's when I really, I'll start really lighting up, just going crazy with the visuals. Yeah. I was waiting to see the music videos. I'm glad you mentioned that you got the lyric video up. [00:10:02] Dan Runcie: Yeah. And of course, you know, like that's a great way to get the views and engagement up, but yeah, seeing the Eshu Tune visual character, I feel like that is, you know, the next piece of this.[00:10:11] Hannibal Buress: Yeah, I've been holding off a bit on the music videos 'cause I know when I got to know, when I do officials, that's when things are really shifting in a way. And so I don't want to rush it, but, you know, they come in over the next month or so, is when the visuals start. I got some recorded already. I got some for Back In The City. I recorded in Thailand actually. When I was in Thailand and I looked on Eventbrite and it was a restaurant packaging conference at the convention center. I was like, let's just go here. And I went and it was all this interesting, just different machinery and robotics. Me and my lady just walked through, something just to, you know, just a different environment. I said, man, well, I'm over here. What else am I going to do in Thailand and it's a convention? I have to shoot a music video. So I came back two days later, shot the video there. And so I got that. We got one for Closed Mouths. We got a Pocket video, got a version of the Veneers video, but I want to do a story version. So, yeah, I got some stuff, I got 'em locked and loaded, just, you know, got to go get 'em out. That's one thing too, is since I am independent, I don't feel, I just kind of do it when it feels right, when it genuinely feels right to do. It's no pressure. It's just like, okay, do I truly want to do this? Ain't no exec, hey, you got to do, there's nobody doing that, so I have to make that decision, which is a gift. I wouldn't say it's a curse, but it forces that accountability.[00:11:44] Dan Runcie: Yeah, with that, too, I feel like, with you, you're an independent artist who also has the luxury of this platform of your comedy that has given you not just the resources, but the platform to be able to get booked on shows or to be able to get at festivals or other things like that. How do you look overall in terms of how you view your career as an independent artist and wanting to see that through? Do you see a major label in the future? Do you see building what you have clearly with the resources that you have from your comedy and acting to be able to push off for that? [00:12:19] Hannibal Buress: I think the major label thing isn't something I'm chasing. I would hear them out, you know what I mean? I would take a meeting or a call just to hear the right pitch and see. But before I even would do that, I would have to give myself at least a year or so of operating full speed. [00:12:42] Dan Runcie: Right.[00:12:42] Hannibal Buress: 'Cause now I'm in the coast, I'm doing a good amount of shows and having fun, done a couple of festivals this year with, you know, no visuals out. So I would have to give myself all of 23 of like going, you know, with a full staff, you know what I mean? My whole infrastructure, putting out everything, like really, really going crazy merch, all the whole thing, and then see how I like that. And then see what we could do from there. But for now I kind of got an idea of how I want to do it. And a lot of the things that a label can provide, I've been to some of these spots before while I promoting standup or touring or different things, I've been around. I'm sure there's other things or different cracks and crevices they can operate in, but there's a lot of things that, you know, I'm able to pull off 'cause I'm independent, but it's not a true, like in the same kind of thing. 'cause I've got the visibility. So it's a good help. The music still has to be good, too, and I'm cognizant of that, where I want to be, you know, I don't want to just be in the spots to be in them. [00:13:52] Dan Runcie: Right. [00:13:52] Hannibal Buress: I want to be in the spots and really doing my thing and having a dope show and, you know, justifying the spot.[00:13:59] Dan Runcie: Yeah. [00:14:00] Hannibal Buress: Yeah. [00:14:00] Dan Runcie: Because I think the thing that works out for you with it well is so many folks signed with the record label because they want to be able to get the distribution that can at least get them some global recognition in reach. But then that also gives them to being able to do shows, right? And you are able to get a lot of these shows on your own, just given the connections and the influence that you have. What has that process been like specifically with you getting out? 'Cause I know that you were up in San Francisco a couple of months ago. You did, you know, we had the 420 thing up here. What has that process been? [00:14:34] Hannibal Buress: That's through friends, you know, old friends that I've worked with before or talk with and people that, yeah, my homie Normani helped put that together, the 420. So it's just people that believe in what I'm doing, that I have a history with, that, you know, see some opportunities. So Too $hort went on, I forget who the DJ from the Bay was, but Too $hort went on and I was like, oh man, I'm going on after Too $hort in the Bay? With friends? [00:15:07] Dan Runcie: Blow the whistle finishes and now... [00:15:10] Hannibal Buress: It was crazy and I got brand new music. Brand new. That was two days after the project dropped. But it was a fun time. I enjoy it so much, man. Even that show didn't go how I thought it was going to go, but it still was fun, you know? [00:15:34] Dan Runcie: Wait, how did you think that show was going to go?[00:15:36] Hannibal Buress: How did I think it was? I thought it was going to, in my mind, and it's the blessing of being mostly optimistic on the performance side might just drop the project, it's circulated, two days after, it's the Bay. I'm going to hit the stage going Veneers. Yeah, get out there, and then, you know, they didn't, they was listening, but it just wasn't, you know, it's just new rap sometimes it's tough. And so also then I still, my music performance chops are a bit more developed now, too. It's been some time, so I'm better at engaging the crowd, even if they don't know the music 'cause I think, at first, bringing a lot of standup energy into it, meaning, you know, you get the, Hey, yeah, say, yeah, but, you know, you got to, and so getting used to just monologue and even just the body language, too, microphone holding, body language, like, you know, that whole thing. Still a bit rusty now. And there's a lot of room to grow. I like coming back to spots, too, after you did, so it will be some folks, they had a good time there, too. It was dope. Had another show that night too. I did LA later that night with the full band. So it was just a dope experience to have two shows in the Bay, LA, same night, 420. I'll never forget that at all. [00:17:04] Dan Runcie: Yeah. It's an interesting crowd too, because their crowd is high as hell, and it is a midweek thing, too. So it's not the same way of, let's say a music festival where it's like, oh, three o'clock at the East stage, Eshu Tune is going to be there, right, so that's definitely a little bit of a different vibe than I feel like what that event is. [00:17:21] Hannibal Buress: Yeah, it was. But the one good thing, another good thing about is that I rehearsed right before. Like I landed, went to a rehearsal space, and then I ran through it. So when I got on stage, I felt good 'cause I was freshly rehearsed. So even though I wasn't rocking out, I kind of was in the zone, in a good space. But when I had a show in Philly for Adult Swim Fest, that one we were tapped in, had the band. I love having the band up there just because I feel like, you know, when you got the band, that's just a lot of energy on stage and you got to, I feel like, giving them a reason to be like, okay, why are we playing for this motherfucker? So then you got to bring the energy up even more to justify the band, you know, so that's always fun.[00:18:13] Dan Runcie: Yeah. So how often are you doing shows right now? [00:18:15] Hannibal Buress: My last show was I popped out at this open mic in LA a couple of days ago, then before that was, what? [00:18:24] Dan Runcie: An open mic for music, to clarify.[00:18:26] Hannibal Buress: Open mic for music. Yeah, open mic for music, did a few songs. And doing Wild 'N Out next week in Atlanta and probably do a popup or something in Atlanta, maybe. And then I'm starting up a residency in LA, six weeks at Grand Star Jazz Bar. That's going to start on September 26th, every Monday until October 31st 'cause I wanted to get that structure in. And then, you know, I used to host at Knitting Factory in Brooklyn and that kind of, like, having that consistency of doing a regular spot. I hadn't done that in a minute. And so when I did the last show at Knitting Factory, that location closed down, I did and so it reminded me of that energy and just of that, you know, having that regular spot where people know they can see me 'cause you can't always link up with friends or grab lunch and all of that. So you can kinda have the residency, people know where to find you. So I want to do that. I'm excited about doing that 'cause I think that'll help the writing 'cause it'll be like, okay, I got this show. I definitely have this show on Monday. Maybe I'll try this new song there. And then the rest of the week can kind of flow off of that. So I'm super excited about these six shows. I put 'em all on sale at once and it's nice to see they're flowing, you know? And so it is going to be, it's going to be a good time and then we'll see how we want to operate from there. But definitely doing those six in a row, man. [00:19:47] Dan Runcie: What was it like to get that process going for the residency specifically?[00:19:52] Hannibal Buress: It was, you know, I went to the spot at Grand Star. I saw something there I've been there twice. It is really close to my spot. And then I just reached out to the owner online, walked over there, talked to him, told him what I was trying to do, told him I wanted Mondays. He was like, all right, you take the door, I'll take the bar. I ain't dealing with your ticketing, like this it. And then I was like, all right, let's get it. It was pretty straightforward and simple, you know. ' Cause I realized I wasn't, something about LA, it was making me stagnant on a live performance side and I was doing more gigs out of town. And I've done some stuff, but I wasn't really consistent locally. And so I just realized I had to create that. I couldn't be, you know, annoyed with the nightlife or performing if I wasn't really trying to do something about it. [00:20:45] Dan Runcie: Right, right. [00:20:46] Hannibal Buress: When I have that ability, it's not that tough to like, Hey, this is the place I do a show, you know? So I'm really hyped 'cause they'll be, you know, have a comedian or two and two or three music acts and get the book stuff that I'm a fan of and tape 'em. And the excitement of doing a show, like putting on a regular show after doing it for a while and doing it now with knowledge and knowing how to build the vibe and promote and all those things. It's going to be a blast. [00:21:14] Dan Runcie: Yeah. With that type of show specifically, you are also staying in the same spot. And I know that probably helps from a lifestyle perspective too. You have a young daughter, you know, you're not trying to, you know, be on the road, maybe, to the same extent.[00:21:29] Hannibal Buress: Yeah, just the consistency of this is what, you know, for everybody, for the team, for the camera people, by the third show's, like, okay, this is my spots right here. Everybody being, you know, the timing of it, and it's just, I got to create that consistency for myself and that external pressure to do 'cause they're not all like everything else. 'Cause then once like, okay, Monday, this is what Mondays are no matter what. So then it's like, okay, well, it's Tuesday now since we only got six others. So like, okay, one of those has to be a studio day or this type of day or that. Or, you know, it forces the structure for the rest of it. So it's something I haven't had in a while like that consistency. So, you know, when I did have it in New York, it kind of led to the most productive times in my career and, yeah, the most profitable. [00:22:24] Dan Runcie: Yeah. That makes sense. Yeah, I feel like I'm seeing, hearing more artists talk about that, especially, we're seeing what's happening in Vegas. So many more artists, especially while they're still in their prime, taking the residencies there, too. And you're starting to see them more in different cities. And I like how you did where you're like, yeah, you essentially created your own opportunity where you're at. So and I feel like we're going to start to see more of that as I'm just seeing trends of how artists are thinking about doing things and where it makes sense to monetize in and where it doesn't.[00:22:50] Hannibal Buress: Yeah. Just, you know, it's like, Hey, I booked myself for six, you know, I'm here. But even, you know, with that, it's a bunch of different things. And look, you could change up the core each week, you know what I mean? Change up the merch or change up the drinks or change, you know, all these different elements to keep it fresh since you learn in the space and learning the crowd. And you get to know the fans 'cause I'm sure, you know, folks go return, you know? So and having that data, too, of seeing that, you know, yeah, who you see exactly who I'm seeing, who's buying the tickets and blah, blah, blah, and so can reach out direct. Thank you for your time, who are you listening to, you know? now it's like a kind of, It's going to be a new phase, man. And that's one thing, too, with the music is that younger hunger, 'cause it's a newer thing. It still has that feeling of I don't know what's going to happen. Right. You know, I could try to make things or put things, but the other parts of it, when you do that, make other things happen when you just, you know, action cause reaction. Even going to that open mic that I did the other night and ask this other person, Hey, come to this show, you know, shows beget shows. And so it's nice to have that momentum and that feel because the comedy side, I don't want to say it's predictable, but the goals kind of are, you could change up your special and, and different things, but the goals like, oh, blah, blah, blah, special, blah, blah, blah, move and you do this, too, but it feels super blank canvas a little bit.[00:24:24] Dan Runcie: Yeah. And I get the impression from you that there's part of that that is enjoyable. It's that challenge. It's like what keeps it fresh in a way, because, at least for comedy, you mentioned the predictability of it. Like, you knew what would work, you're getting the calls. Like, you know, you're still getting them up to this point. So this is an opportunity to be like, no, this is something I've always wanted to do. Let me tap in here and explore the unknown because, at least from the comedy side, even though that could be unknown to someone else, but you've been in this for decades now, you know? [00:24:50] Hannibal Buress: Yeah. At the open mic, it was a bunch of other artists, that was having the same conversations. Like, I didn't know you rapped, I didn't know you rapped, I didn't know you rapped. Like, yeah, I guess that's why I'm here. So now you know I rapped. And so to have, you know, it's still building that, you know, through word of mouth, through performing and, you know, a solid amount of time, but it's happening piece by piece where I'm, you know, seeing folks in public. Oh, I see you doing the music, yeah, keep doing, you know. Yeah, it feels good, man. It feels exciting. And it is just going to get better and keep learning and, you know, I got my drum set, you know, practice more, got keys, got to, you know, I want to in five years be full on musician be able to move around the whole kit, the whole, you know, all the instruments and, and really do a show show, you know?[00:25:44] Dan Runcie: Yeah. By show show. What do you mean? [00:25:47] Hannibal Buress: Like, being able to, you know, like even have a band, like this one, I'm on keys, for this one...[00:25:52] Dan Runcie: Yeah, yeah. [00:25:52] Hannibal Buress: But not fucking around on keys. Like, actually killing that shit. This one I'm hopping on the kit and like, not bullshit. I don't want to, you know, half-ass it like, oh yeah, he's up there. He's having fun. Then get the picture. No, I wanted to, you know, actually, be technically proficient at it. And I'm willing to work to get to that spot too. You know, but you got to lock in for that. So that's the real, real goal is to be able to even, in seven years, pop in on somebody's set only for drums and, like, nail it, you know what I mean? Like, okay, like he playing on somebody else's music, you know, and it like, yeah, that's the goal. Even if I'm 47, 50 when I'm able to do it, that's what I want to do. [00:26:37] Dan Runcie: Yeah. And I feel like with you, too, you talked a little bit about the fan base piece of it, and you be able to see who's coming to the shows and seeing who the fans are. Do you feel like the fan base is slightly different in any way from your comedy fan base? [00:26:52] Hannibal Buress: It will be. It will be. Right now, there's a lot of overlap 'cause people that might be thinking, they're getting the comedy show and show up for the music and then they like, oh, okay, that was better than that. I didn't know that was happening. But there'll be some folks that weren't into my comedy at all that was like, okay, I like this I'm seeing some folks, I did Sway In The Morning, the freestyle, some people are like, I like this better than his comedy. And now I'm thinking me too. I do too, yeah. And then there'll be people that never knew I did comedy once, then when the music is discovered, if they find it through the algorithm or something, they'll be some folks like, what? This guy got four comedy specials, you know, especially when things start tapping on an international scale. If When I started touring in Asia, going over, you know, folks that they just find the music through the promoter or whoever, and then they like, what? You do music? So I'm excited for that part of it too, man. It's nice to, you know, and then I might rerelease Miami Nights, but just put music videos in between that shit.[00:28:05] Dan Runcie: Yeah. [00:28:05] Hannibal Buress: Like, oh, y'all want Miami Nights? Well, here. And it'll be like, and so, and then I said 2Chainz and like Veneers, Veeners, 1-3 Pocket, you know. There's a lot of moves to, you know, that just because I have that this older stuff and this older material to be able to maneuver and, you know, run ads against and all these different things, man. So it's just a lot of possibilities and ideas. It is fun, it's a fun time. Every day, I'm lit up, like excited, just because, you know, there's so much to do and so many different ideas. I'm and so it's just, I'm fully locked in, yeah. [00:28:45] Dan Runcie: Yeah. Where do you feel like your comedy itself fits within your career? 'Cause I know I've listened to past interviews you've done and you've said that, nope, I'm locked in on music right now. But I also know that you had said in other interviews that okay, maybe in three years, if I do another comedy special or make it all even stronger. So where does your comedy fit in for you right now? [00:29:08] Hannibal Buress: I could still do it. Because I did it last night at this private gig. And I did it when we did the last night at Knitting Factory, I planned on doing 10 minutes and I ended up going on a couple of tangents, did it in 20, 30. That was partially 'cause of the history of the room and that energy there and that's where I built that soul. And I still can write, you know, I do banter in between. I just don't think I foresee just me kind of grinding out in the clubs or, you know, trying to do for weekends for a while, unless it's just purely to pay for some last-minute music expense. It would be just purely that, if I'm at an improv or doing it if I'm billed as a standup publicly, that's where it's at right now. Even I did for the gig last night, I brought a keys player, Preach Balfour, he plays for my show sometimes, but it was just, I didn't feel like having the emptiness of just pure waiting for laughs. It's not going to be with a keys players the whole time and I'm telling these stories, these jokes, but it's not going to be dead in the room just because. It's like, I'm not giving y'all that as an audience. I'm not giving you the ability to have this shit be silent at the very least after I say something, it's going to be beautiful keys planted as motherfucker. So it's just that exercise of just the grind of what it takes to stay sharp as a standup, I don't feel like doing that anymore. I just find the music to be more enjoyable. And just, it has more, yeah, you just can go into a different direction, like everything don't have to be funny or everything don't have to be one level, you know what I mean? And so maybe down the line now, another one or, but as far as like working, working, I don't see it happening, yeah. [00:31:15] Dan Runcie: Has any of the reaction to how comedians have either been perceived or how they're being called upon to respond to particular things, especially in the past few years with how things happening on Twitter, has any of that impacted how you feel are your relationship to comedy or making it at all?[00:31:36] Hannibal Buress: No, man. 'cause you just have to, you don't have to do anything out here unless you're on a show where you do that and you're contractually obligated. But even that is still a choice, you know what I'm saying? Everything is a choice. We could live in the woods, man, with no electricity if we choose to. We choose to be out here and perform, play video games, move about, you know, born into this, but you don't have to do none of the shit, all of it, all of it's made up. [00:32:11] Dan Runcie: Right. [00:32:12] Hannibal Buress: Yeah. [00:32:13] Dan Runcie: Yeah, because I feel like as you mentioned, yeah, a lot of it being made up probably makes people almost forget that they do have a choice in a lot of this because I feel like what I've seen or what I've heard from other comics sometimes is that just because of how things are with the climate or how people feel like they need to respond to particular things that there are comics that feel different, especially how things have happened, post-pandemic. But I feel like your mentality is a bit more like, Hey, we really don't have to like, just like whether it's people being canceled or people having backlash for things they say like, comics don't need to fit into fall into that.[00:32:51] Hannibal Buress: You can just do what you want, you know? And that's one thing. And it's not to judge or say, oh, it's wrong. I see why people would feel pressure. And I get that, too, but it's, after a while you just really like, oh, it's now that I know exactly what I enjoy, and I know the spots where I am truly having fun and losing track of time and enjoying life. And so I just try to spend as much time in those spots and spaces as I can and leave the other shit alone. It takes practice. It's a great theory. It ain't fully perfect, but it's a solid system for me. [00:33:37] Dan Runcie: Yeah, yeah. Has there been a bit of a connection to other comedians that have went into music? Thinking about something like a Jamie Foxx or someone like that, that, you know, someone else like yourself, multi-talented and has, you know, had success in both areas. Is there kind of like a, okay, you know, you see that others have done this, or do you really feel like, no, this is even more unique thing? [00:34:01] Hannibal Buress: I respect, definitely respect what they've done. The timing is different for how I'm doing it. So that's why it's kind of, it's tough to compare a little bit the approach because it is been a minute. But it makes it interesting for me just from having stuff to talk about, too, for doing it so long 'cause sometimes I'm like, maybe I should have started when I was 23, but I think it happened when it was supposed to happen, and it happened when I was ready for it to really happen. But yeah, I watched, you know, like Jamie is amazing, you know? What Gambino's done, it's really dope. I saw Lil Duval write his Living My Best Life, was popping. I saw him. [00:34:42] Dan Runcie: That was a good song. [00:34:43] Hannibal Buress: He did good with that one. He was at the Stress Factory in Jersey as the song was peaking, and he was definitely too big for that room, but it made the energy...[00:34:54] Dan Runcie: Yeah.[00:34:55] Hannibal Buress: He was, like, crazy. He hit the stage to it. Like it was dope to see, man, like I was genuinely excited, and you could feel that he was hyped about it too, man. So it is dope to see when people just go for it in that way, and then we just making this shit, you can really do anything. I have to remind myself of that, too. Just really do anything, man. Just, you know, just go for this shit. I got this song, No Whip. It is a freestyle. It's a 7-minute freestyle about how I was living in Hawaii last year. I bought a car there,, and then I took a trip and then we ended up moving, but I didn't go back to like send the car and I've been planning to, but it's just kind of one of them things where I just, out of sight out of mind. And it ain't really, you know, causing a strain on my life, right? But it is, it's kind of, I bought this whip left in Hawaii, blah blah. And it's like, it's a loose freestyle. And I'm like, you know what, man, I'm going to shoot this part here, part in Hawaii, and just keep it at seven minutes 'cause you can just do that. The instinct is like, oh no, maybe I need to, I'm being repetitive, so maybe I should cut. I'm like, no, shoot that shit rough. Like, make it look as dope as possible. Like, shoot it rough freestyle dope and have fun and then just let it fly and just don't put the constraints on yourself unnecessarily. It's easy to try to overedit sometimes or get it. And so it's just, getting better at trusting myself, which was the initial hurdle It was just, okay, let me do this. There was nobody like, you can't make music, man. What are you, like? It was kind of me battling initially. And then once I dropped it and then, you know, now, okay. And then just rewiring my brain to, okay, I am doing this and keep doing it. It's like, okay, well, we are doing this for real, you know, no matter, no matter what. That's why I find it, like, absurd when people reach out and like, stop. That's weird. Like, you realize I'm a very, I'm a very stubborn person. Like, I'm not doing it to show you up. Like, this is like, I'm already way more locked in than you could ever imagine. So, you know, why you would ever tell me to stop. It's weird. But then I know that that person's not locked in on whatever they want to do if the time to tell me to stop. Yeah, but it's that I don't even get mad is just more like what, what? That's a weird thing to like, why stop? You realize even if my music was completely trash, I would still be able to figure it out from a marketer standpoint. I'd still be able to work some angle in this shit. But it's, you know, it's exciting, man. [00:37:44] Dan Runcie: Yeah. It's an exciting time, man. What has the response been like from the hip-hop community?[00:37:50] Hannibal Buress: It's been dope, man. Went on Sway In The Morning, did my written freestyle. I bothered Questlove when The Roots were performing at Pitchfork. They let me rock up there. So I got to rap with Black Thought, you know. It's been good, man. The Sway, the Sway interview helped, you know, I got a bunch of friends that I've worked with that I send stuff to sometimes. So the people that really know me, like know me know me, know that I've been working on things for a while and been building. So they've been super supportive and especially the ones that know what the grind has been and know how I've been working. So it is been dope, man. I'm just, I'm excited to just keep pushing, putting together shows and it's a fun time with just lots of possibilities and shit. [00:38:40] Dan Runcie: Exciting time, man. Exciting stuff. So before we close things out, what should the audience stay in tune for? What does the next year look like for Eshu Tune and what should they keep locked in for?[00:38:52] Hannibal Buress: The plan is to drop the full album on my 40th birthday, February 4th, '23. So I got a couple of songs done for it, going to start the sessions for it next month in November and December, hopefully, shoot videos, December. January, drop a single on New Year's Eve. And then 40th birthday album, I don't know what the title is going to be yet. 40-year-old freshman, 4 HB, 4 Eshu, 40, 244. I don't know, something like that, but I feel like 40th birthday is a good, drop date. Yeah, so that's the plan. And so I'll use the time leading up, you know, to start purging old stuff, you know what I mean? Use that to kind of, you know, drop loosies and different things and even drop some of the older comedy stuff I got, I've been hoarding. And so I want to also, in addition to having the Mondays residency, use the Mondays as a drop date, you know, for new content, old content to start just really, really getting stuff out and start just to free my brain up, 'cause there's a lot of, even though I'm making stuff and dropping stuff, there's a lot of other stuff that I think needs to just be let go, let the birds fly and then it'll help the creativity more.[00:40:12] Dan Runcie: I hear that. In terms of other stuff too. I think I remember seeing you, you had a song called Numbers. Is that a kid song? Is that one of those things you're going to be putting out there? [00:40:21] Hannibal Buress: I don't know if I'm going to lean too heavily into the kid songs yet, or maybe under an alias. I might start dropping, but yeah. I've been seeing some of, who's it, Gracie's? [00:40:29] Dan Runcie: Gracie's Corner? [00:40:30] Hannibal Buress: Gracie's Corner and then another one where they got the trap kind of kid stuff. Maybe Numbers was fun to do. I did that, yeah. Shout out to Shaliek on the beat for Numbers. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. One robot, two robots. The robots is an ongoing theme in my music also. [00:40:51] Dan Runcie: Hey, man, we're excited for all of it, man. [00:40:53] Hannibal Buress: Yeah. [00:40:54] Dan Runcie: Tons of respect for you, man. [00:40:55] Hannibal Buress: Hey, thank you, man. Thanks and good talking with you, Dan, for sure. [00:40:57] Dan Runcie: Always been. [00:40:58] Hannibal Buress: Yep.[00:41:00] Dan Runcie: If you enjoyed this podcast, go ahead and share it with a friend. Copy the link, text it to a friend, post it in your group chat, post it in your Slack groups, wherever you and your people talk, spread the word. That's how Trapital continues to grow and continues to reach the right people. And while you're at it, if you use Apple podcast, go ahead, rate the podcast. Give it a high rating and leave a review. Tell people why you liked the podcast. That helps more people discover the show. Thank you in advance. Talk to you next week.Advertising Inquiries: https://redcircle.com/brands

Learn how to use the oracle card Oya from the Metaphysical Cannabis Oracle Deck! Oya is the Yoruban goddess of the weather especially the powerful storms, tornadoes, lightning, fires, and the rain. Get the No. 1 New Release in Fortune Telling & Marijuana Cultivation!Pre Order Your Copy Today. Enter the giveaway to win a chance at a FREE oracle deck and a reading with me If you want to have a card read for you in an upcoming episode - go to Twitter and IG - find the post that says Retweet & Reshare to be selected next. Start with the link in my social media bio to connect with book reccomendations, book the remainder of the 1 on 1 consults available for the year, and sign up for an online course! The cards have no mercy leaving you to ask yourself the question: When did you forget that you were divine? Starting today, get the daily dedication of a tarot reading and the infinite vortex of the metaphysical, all in the familiar space of your favorite Spotify podcast. Click the link in my bio on all social media platform @metaphysicalaf --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Welcome to GLIDE Memorial Church's “Tiny Celebrations,” the mini-podcast highlighting the inspirational words and music from our Sunday Celebration.In this episode Musical Director Vernon Bush and The Glide Ensemble honor Nelson Mandela Day with a song in Yoruban, "Ise Oluwa."Please support the music, the art, and the message of GLIDE Memorial Church. Please donate today. https://www.glide.org/igive/

Charm Taylor is a musician who sings and raps about her ancestors, her devotion to Yoruban deities known as orisha, and the pain, joy, and eternal hope that comes with being a Black American woman. Her Bandcamp page describes her thusly, “One part heaven one part earth. One part ancient one part future. Presently, the supernova, vocalist, song writer, and universe whisperer gifts us fresh melodic emcee energy and soul stirring content hovering somewhere between the collective essence of Ms. Lauryn Hill, Sun Ra, Fela Kuti, and the unknown.” Charm was the frontwoman for the punk rock-n-soul band, The Honorable South, for many years. As a solo artist, she has released albums including a gorgeous EP called The Road Within, which celebrates her connection to her ancestry and African spirituality, and her newest LP called She Is The Future, which is an Afrofuturist ode to divine feminine power. Charm makes music and magic in New Orleans.On this episode, Charm discusses her sonic spiritual awakening, the power of Black visionary magic, and the creative and economic promise of NFTs.Pam also talks about the spiralic energy of spring, and answers a listener question about using spellcraft to stop a copycat. Our sponsors for this episode are Blessed Be Magick, Viridis Genii Symposium, Jessica Globe Coaching, Luna Lux Botanicals, BetterHelp, Zouz Incense, and The Path 365 And if you want more Witch Wave, please consider supporting us on Patreon to get access to bonus Witch Wave Plus episodes, Pam's monthly online rituals, and more! That's patreon.com/witchwave

Angélique Kidjo has cross-pollinated the West African traditions of her childhood in Benin with elements of American R&B, funk and jazz, as well as influences from Europe and Latin America. Kidjo also travels the world advocating on behalf of children in her capacity as a UNICEF and OXFAM goodwill Ambassador and created her own charitable foundation, Batonga, dedicated to support the education of young girls in Africa. The global superstar and four-time Grammy Award winner now stars in "Yemandja," a new music theater work that is a family drama and historical thriller infused with Greek tragedy and themes of love, betrayal, honor, free will, and the horror and injustice of slavery. Named for a Yoruban deity, this MASS MoCA co-commission a parable about gods and humans that illuminates through song what can happen when people are robbed of their culture. The musical will be performed at MASS MoCA on March 4 and 5.

When Bob Marley died in 1981, Island Records wanted to repeat the success they found with the reggae star by marketing King Sunny Ade as ‘The African Bob Marley'. It didn't really work, but the attempt brought Nigeria's unique style of afrobeat - “juju music” - to the international spotlight. Compiled in 2003 by Shanachie Records, ‘The Best Of The Classic Years' documents the pre-Island period of Ade's career (1969-1974) before the watered down attempts at crossover success - lyrics entirely in Yoruba, seventeen-minute long jams, and rawer production. It's also the 464th Greatest Album of All Time, according to Rolling Stone magazine. Christopher and Liam use the record as a springboard to discuss everything from the Yoruban talking drum, William Onyeabor, Ebo Taylor, Ghanian highlife, the difference between a nightclub and a hotel in Nigeria, doing the washing-up, the musical tastes of the British royal family, and the filmography of Richard Gere. All that and more, plus an even-handed installment of Secret Posho, on episode 36 of Enjoy An Album. Enjoy!

Combo Chimbita - "Babalawo," a 2021 single on Anti-. Combo Chimbita is the project for four first-generation New Yorkers who make tropical futurism inspired by the cumbia of their birth country of Colombia and the rock n' roll of the American city they call home. Since the release of their incredible 2019 full-length Ahomale, the quartet have been steadily churning out singles that continually build upon their otherworldly mystique.  Our Song of the Day, “Babalawo,” is the latest single to be revealed and an incredible entry point for those unfamiliar with the band's gorgeous genre fusion. While my sub-par Spanish skills prevent me from deciphering the song's lyrics, the passion and fury with which frontwoman Carolina Oliveras sings bridges the language barrier by letting listeners into the cosmically spiritual world with which the song lives.  “We debuted ‘Babalawo' when we played with Sun Ra Arkestra and it's become a favorite song from our set,” explains guitarist Niño Lento. “It has some hints of trap, a bit of rock, but also carries influences from Haitian music and sounds. Carolina's lyrics are also important since they describe some of our first encounters with Regla de Ocha (often known as Santeria). These intimate moments of spiritual guidance are incredibly important to us as a band with decolonial aspirations.” “This song narrates a dream I had in which an Eggun (deceased person) assuaged my fears and encouraged me to continue down my path,” Oliveras says of “Babalawo.” “They said ‘Ponte pa lo tuyo,' a directive to follow that which is already mine — a message I felt important to share forward … While it may seem that this song is dedicated to a particular Babalawo (similar to a priest in a Yoruban context), it's also an homage to the many teachers who form the Yoruban culture and religion around me and continue to inspire a deeper exploration from me.” The song comes with a video featuring multidisciplinary artist Edrimael Delgado Reyes in a fiery interpretative dance that draws from Plato's Allegory of the Cave that heightens the drama of the “Babalawo” to celestial levels. Watch the video, directed by Oscar Diaz, on KEXP.org at the link below. Read the full post on KEXP.org Support the show: https://www.kexp.org/donate See omnystudio.com/listener for privacy information.

We unearth the story of Queen Victoria's black goddaughter, Omoba Aina, and how she came to be under the Queen's protection. How did this orphaned Yoruban child make her way to London and into the court of the Queen, and how did her relationship with the Queen impact her life and that of her children as well. Will it all end happily? Find out in this week's episode. Show notes and pictures of everything we speak about here. Plus we find out who won the Podcast Pedestal, and we spin the Wheel of Destiny to find out where we are going next. WE HAVE A NEW WEBSITE! Check out www.ladieswholondon.com and take a look at the blog which accompanies each episode, plus links on how to get in touch and what we are all about.  Get in touch! Instagram; @ladieswholondonpodcast Email; ladieswholondon@gmail.com Websites; www.ladieswholondon.com  www.guideemily.com and www.alexlacey.com/podcast where you can also book for our virtual and real life walking tours. Thanks to Susie Riddell for our voiceover jingles www.susieriddell.com and our jinglemeister Ben Morales Frost, can be found on www.benfrostmusic.com See you next week Learn more about your ad choices. Visit megaphone.fm/adchoices

Damon gets to talk to Sikiru about growing up in a family of talking drum players, other Yoruban drums, other jobs he's had, getting stranded in America, and some of the legendary musicians he's worked with among other things. There's also other segments like R.I.P., gig alerts, music news and more!

To honor the Day of The Dead this year, we turn to Puerto Rico’s  ÌFÉ. Their new EP offers electronic interpretations of Yoruban prayer songs that honor those who have passed on from this mortal coil. Check out “Music For Egun Movement 2.”

Makinde Adedapo grew up practicing an ancient West African tradition in Chicago. He talks with Lee Hale about discovering your destiny, the explosion of interest in Yoruban culture and how things can get complicated when your dad is also your priest. From KUER and PRX. More at preachpod.org

Mr. Otura Mun is the founder of Ifé, a band whose music I discovered in 2017. "Ifé", a Yoruban term meaning both Love and Expansion, is a Puerto Rican based music group whose debut album is by far one of the greatest albums I've ever been blessed to hear. Combining the sounds of rhumba and electronic percussion along with the corpus and thematic elements of the Yoruba religion, Mr. Mun takes his audience on a spiritual journey that left me feeling open, creative, and above all, grateful for life. Though we could not meet in person, (Mr. Mun lives in San Juan), we spoke over Zoom and recorded an almost 2-hour conversation about his process and journey to make this record. Musicians and artists will especially love this interview, but everyone regardless of their background should take some time to listen to the album. It is truly extraordinary. --- Support this podcast: https://anchor.fm/chloe76/support

April showers bring May flowers, but which gods bring the rain? We cover gods from ancient Yoruban, Aztec, Hawaiian, Chinese, and Egyptian traditions. This episode is awash in rain myths! 

In this episode T. Susan Chang plays host to interview me about my new deck from Llewellyn – The Orisha Tarot. We talk about my 18 year journey with the Lukumi tradition that brought me to this point. This episode is a deep dive into the how and why of this deck an dthe role the spirits have played in its creation too.  You can see the deck and get it from my website here, Amazon, or at your local bookshop.  Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. And you should go see all the good stuff Susan is up to here.  If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world.  Andrew You can book time with me through my site here.  Transcription SUSIE: Hello, everybody! You're hearing a different voice as the host of this week's Hermit's Lamp podcast. I'm Susie Chang, friend of Andrew, and Andrew has kindly invited me to come on the show in order to interview him about his new deck, the Orisha Tarot, since he obviously could not interview himself! [laughs] Normally, at the beginning of an interview, what I would do is introduce the guest, but since the guest is the host, I guess I'll just do a very cursory introduction of what I know about my friend, Andrew. As you know, he is the proprietor of The Hermit's Lamp, the store, which is a touchstone for all of us in the tarot community, and he is the voice behind The Hermit's Lamp podcast. He is an artist in his own right and a creator of beautiful works, decks, and he is also a priest in the Lucumí tradition, and we'll be talking about that some more. But the reason that we're here today is to talk about the Orisha Tarot, which is coming out from Llewellyn in September … What day is it?  ANDREW: Basically, today, according to Amazon.  SUSIE: For real! Fantastic! Yeah, this is very exciting. So, I understand decks are already shipping out, and I was also particularly interesting -- interested -- in doing this podcast because we're both Llewellyn authors. I've got a book coming out from Llewellyn on tarot correspondences just next month. So, shout out to Llewellyn for supporting the work of tarot lovers everywhere.  ANDREW: Absolutely. SUSIE: Yeah! So the Orisha Tarot is officially out. Congratulations! ANDREW: Thank you! SUSIE: It's been many years in the making, hasn't it?  ANDREW: Yeah, I mean it's … It's always one of those things. Where do you count that from? You know?  SUSIE: [laughs] ANDREW: I signed my contract for it about two years ago, maybe a little bit less than that. So that's probably as good a time as any. But even at that point I had already made a dozen cards and had spent five or six years prior to that thinking about it and trying to figure out what I wanted to do and how I wanted to do it. So. You know?  SUSIE: Right. And actually, I'd like to back up even further, to the beginning of your story in this tradition. And to find out a little bit. Because it's been about ten years, I think you said? Something like that?  ANDREW: Ten years as a priest.  SUSIE: Mm-hmm.  ANDREW: As of August. It was 2000 when I started getting involved in this tradition. So it's been about 18 years that I've been involved.  SUSIE: Wow. So that's … Really, it's been a long journey for you. And I was listening to your wonderful interview with our friends at the Tarot Visions podcast, and I think you mentioned that you came into it through kind of a circle of friends who were exploring different esoteric traditions, and I kind of wanted to know a little bit more about what drew you. You mentioned that you were, you know, a friend had brought in his own explorations of Lucumí, and I wanted to, first of all, sort of talk a tiny bit about the context of Lucumí, since not everyone will be familiar with it, and also, a little bit more about your attraction to it. Now, as I understand it, Lucumí is a Cuban offshoot of the greater Yoruba African traditional religion, yeah?  ANDREW: So, the story you get will depend a lot on who you talk to. Like many things. Right?  SUSIE: Mm-hmm. ANDREW: You know, so, at the time of the Atlantic slave trade, Yoruban wasn't really cohesive at all. That whole area was a bunch of city states and so on, right?  SUSIE: Mm-hmm. ANDREW: So, this idea that there was sort of one cohesive African traditional religion, or ATR, which these things spread from, isn't really historically accurate. You know?  SUSIE: Mm-hmm. ANDREW: If you came from, you know, the city of Ife, then, you know, your tradition slants in one direction, certain deities are, you know, held above others; if you come from Oyo, then, you know, that's going to have a different set of traditions and sort of a different kind of more primary veneration and tilting towards certain deities over others. If you're down sort of in the coastal parts of kind of western Africa, towards the south end of that sort of prominence, the way in which some of the Orisha are going to manifest, especially the water Orisha, are different than if you're sort of further north, or inland, or in other places. You know, and so … SUSIE: Mm-hmm. ANDREW: It's important to understand that these sort of … All of these Orisha traditions and their diasporic manifestations, you know, as they found themselves in different countries, throughout the Caribbean and North and South America, they all varied depending on which groups of people were enslaved and brought over, which traditions survived, what happened in relationship to the indigenous culture that was present, you know, in Cuba indigenous culture was sort of pretty much wiped out, so there wasn't much inclusion of that into the traditions, whereas in other parts, you know, especially in South America, you know, some of those cultures continue to sort of live alongside and there's sort of more sharing of ideas. SUSIE: Yeah, it seems like in many of the diasporic manifestations, you see fates that have been heavily syncretized with whatever was going on locally.  ANDREW: Mm-hmm. Yeah, and I think that, you know, the question of syncretization is always an interesting one, you know?  SUSIE: Yeah.  ANDREW: The story that some people like to say is that they were syncretized in order to conceal them and to prevent … SUSIE: Right. ANDREW: And to protect them and to allow them to practice covertly, you know … SUSIE: Mm-hmm. ANDREW: And I'm sure that that's true in some ways. But also, you know, there's a lot of … In nonwestern approaches to magic and to spirituality, there's often a real sense of "hey, what's that guy good for? What's that spirit …?" SUSIE: Right. ANDREW: "What's that one going to do for me?" Whereas this sort of very practical notion of, you know, you come across somebody and you're like, "well, I read about this guy, what's that saint good for?" SUSIE: Mm-hmm. ANDREW: And there's the syncretization that happens, for sure, but there's also the notion of like, having more spiritual people in your corner is not a bad idea at all. Right?  SUSIE: Exactly, exactly. ANDREW: And so, so I think the history is interesting to try and unravel, but I think that we'll never really fully understand exactly what was going on with everybody involved.  SUSIE: Exactly. And I think that, you know, people of faith kind of make faith work however they can, right? You know, it's sort of like you'll always have schools of thoughts that try to keep, you know, try to distinguish and separate and go towards a purist mentality in terms of practicing faith, and then there are others who'll say, well, we work with what we've got, you know?  ANDREW: Exactly. SUSIE: Yeah. ANDREW: So, and so, to kind of answer your kind of like, about my lineage … My lineage, as far back as we know it, originates with this woman Monserrate, you know, she's the farthest back that we can trace that, and my lineage originates in Cuba and through those sort of Cuban traditions. So. Variations of the diasporic traditions, for sure.  SUSIE: Right, right. So we're talking about … We're specifically talking about a tradition that came to Cuba through the slave trade.  ANDREW: Exactly, yeah. SUSIE: And do … You actually have some reference to that in, I think, your Ten of Swords card.  ANDREW: Absolutely. SUSIE: Which seems really appropriate, yeah. So, I wanted to know a little bit more about your personal journey, in terms of whether you yourself grew up in any kind of faith community, or whether you were … you know, did you have to rebel against one? did you long to belong to a faith community? What was that like for you and what was discovering this community like for you?  ANDREW: So, I think that one of the best things that my parents did was not raise me with any traditions at all.  SUSIE: Mm-hmm. ANDREW: My parents weren't particularly religious, you know ... SUSIE: So what did you rebel against? [laughs] ANDREW: I didn't rebel against any- I mean I rebelled against everything. But we'll get to that. But what that meant was, you know, when I said to my mom, I want to go to the psychic fair and find some books on magic, when I was 12, my mom was like, okay. You know, when I like, picked out Alistair Crowley, she was like, sure, go ahead.  SUSIE: Yeah. ANDREW: So, that meant that I like had a lot of space to really get involved and think about other things, you know?  SUSIE: Yeah. ANDREW: You know, other than sort of when my parents split up and we started going to Anglican church, mostly I think because my mom wanted some community … SUSIE: Mm-hmm. ANDREW: I didn't really have a lot of connection or experience with any kind of organized religion. But what happened was, when I was 14, I almost died in a car accident.  SUSIE: Right.  ANDREW: And after that I wanted to understand everything. And so, I didn't rebel against anything as such, but what I really wanted to know was, like, what does this all mean? Right? Like all of it. You know. At that point I'd already been reading tarot for a year … SUSIE: Mm-hmm. ANDREW: I'd already been studying Crowley for a couple of years. It was already really invested in sort of a magical world view. And at that point then I just started reading everything I could get my hands on, right? So I'm like in grade 9 and 10, and reading Nietzsche and … SUSIE: Sure. ANDREW: Picking out, you know, people who can talk about these things. The youth group at the church was run by an ex-Jesuit, and so I would like corner him and be like "hey, tell me about this, tell me about that, tell me about this," and for the most part, people would indulge me and have conversations with me about it, you know?  SUSIE: Mm-hmm. Was there another organized religion that you were drawn to? Before Lucumí?  ANDREW: No. I mean, Crowley's work. You know?  SUSIE: Yes.  ANDREW: For me it was basically all about Crowley's work.  SUSIE: And you were in the OTO? ANDREW: Yeah. When I was in my ... It wasn't until much later though. It wasn't until I was, you know, well into my 20s that I actually even considered … I was like, oh, maybe the OTO exists here in Toronto. Maybe I could find people. Mostly I just practiced independently and pursued and tried to talk to people. SUSIE: Right.  ANDREW: Yeah. And then basically I left the OTO and the Armed Solace, which was another initiatory group, and moved into practicing Lucumí, you know? That was my journey.  SUSIE: Yeah, yeah. And it's been, as you said, like an 18-year journey at this point. And, so that's something I wanted to sort of ask you about, in terms of doing the artwork, telling the stories, introducing the wider world to this tradition. You know, often when we are talking about faiths we didn't grow up in, you know, there's this question of whether it's your story to tell, or whether, you know, at what point do you become a representative? And so that's a question I have for you, at what point did you feel that you were invested enough or, you know, that you had a strong enough sense of belonging to be able to bring this to other people?  ANDREW: Sure. So, there's a whole bunch of pieces to that answer. SUSIE: Mm-hmm. It's a complex one. [laughing] ANDREW: Yeah! We'll start with this. When you … When you become a priest, right? You become initiated into a lineage, right? So, you know, and when we talk about ancestors, the word we use most of the time is Egun. Right? We mean Egun to mean, ancestors by blood, and ancestors by initiation, right?  SUSIE: Right. ANDREW: And so, you know, my Egun are those priests of the Orishas, going back to Montserrate and beyond, you know, and they're lost to history beyond that. And so, part of the conversation for me is, this is my lineage, this is my, these are my ancestors at this point, right? And this is something that we take pretty seriously within the tradition, right? Initiation and lineage are really significant. SUSIE: Right.  ANDREW: And so that's part of the thing. Part of it is, although my parents did not practice this tradition, I am initiated into this lineage in a traditional way.  SUSIE: So, so there's a difference here between blood lineage and spiritual lineage.  ANDREW: But the word does not differentiate. We don't differentiate, right? So, if you … We could … You could get a reading, and, your traditional reading, and your reading could come in a good way or a bad way, depending on what's going on with you, from the Egun, right?  SUSIE: Right, right.  ANDREW: And when we're divining, if it's possible, we want to mark who that is, and we would ask, ancestors from the lineage, and ancestors from the blood line, and depending on what the reading came out as, it would guide us. And we could narrow it down, and be like, "Oh, yeah, the ancestors are upset with you, and in this case it's someone from your blood family, or in some other case it's somebody from your initiatory lineage," but we don't differentiate, the word means the same, right?  SUSIE: Yes, I seem to remember reading something this past week about the idea that your, your, they're sort of one set, one bloodline sort of over one shoulder and spiritual guidance over the other, but they sort of combine and you need both. And I guess, you know, speaking about the outlook and cosmology of the faith, would it fair to say that, you come into this religion, but the religion itself proceeds from the assumption that everybody, no matter where you come from, no matter who your parents, or grandparents etc. were, has a relationship, or a potential relationship they haven't yet realized, with the Orisha?  ANDREW: I don't think that that's actually true.  SUSIE: Okay. So that's what I'm trying to get to the bottom of here.  ANDREW: Okay. Before we come to Earth, we choose our destiny. We choose our Ori, right? Ori is sort of, not easily translated into one thing, but if you think of it as sort of your guardian angel, your destiny, and your higher self, all as one entity, that's probably a reasonable set of points to make sense of it, for people who have those ideas already.  SUSIE: Mm-hmm. ANDREW: And when you choose your destiny, before you come to Earth, it's sealed, right?  SUSIE: Right.  ANDREW: And so, we don't know what all it entails before we come, but if it's part of your destiny to get initiated into the Orisha tradition then opportunities will present themselves for that. It's not to say that you couldn't force them otherwise, but those wouldn't be in alignment with your destiny. And really, when we're talking about sort of initiation, and sort of connection, and those kinds of things, they really all ought to be dictated by either divination, or dictated by Orisha in possession of people, right?  SUSIE: Yes.  ANDREW: It's not really, you know. There are many people who will come, people will come and Orishas are like, "yeah, okay, we'll help you," right?  SUSIE: Mm-hmm. ANDREW: Or the people will come, and they'll be like, "no, you should go do something else," right?  SUSIE: Mm-hmm. ANDREW: Either direction, go over that way, go look at these people, you know, like go look at these other traditions. It's definitely not for … It's not meant for everybody, per se, and it's not closed in any, you know, in any particular way, although certain houses and certain, you know, lineages, might be more closed to outsiders than others, based on a whole bunch of different factors, but … SUSIE: Mm-hmm. ANDREW: It's much more so that, you know, if it's part of your destiny the opportunity will arise, if it's not, then, you know, you might run into it, but they might say, no, you're good, go to the other side.  SUSIE: Right. Well, this is interesting to me because I've noticed that there seem to be a lot of people who are clearly didn't grow up within the culture who have become drawn to this religion or some form of it, some form of the faith, and, you know, taken it on. And, it seems as though there is, you know, a certain openness to those who commit themselves, whether or not they grew up or had family or, you know, understood the culture. Right?  ANDREW: Yeah, I mean I think that, I think that there are opportunities definitely for people to engage and connect with these traditions. And there are definitely practitioners around who are, you know, open to people who didn't grow up in these traditions and so on, for sure, right.  SUSIE: Right, right.  ANDREW: That's definitely a thing, and you know, I mean that, I think one of the things I see that's going on is that, certain people seem like they're looking for tradition, right? They're looking for … They're kind of doing something that doesn't have a long living history, and they're kind of looking backwards for, or looking around for those things that do, you know?  SUSIE: Yeah. ANDREW: I think that's part of why the Tarot de Marseilles is sort of resurfacing. SUSIE: Right, right.  ANDREW: You know, it's, I think that it's why the Orisha traditions are shifting and coming forward more. You know?  SUSIE: Right. That's one of the things that … I guess that's why I was asking you so much about your own background in terms of, you know, working independently versus belonging, right? Because I think that that's something that a lot of us struggle with, especially those of us who grew up, you know, in an era where religious community isn't something that one takes for granted.  ANDREW: Mm-hmm. SUSIE: Yeah. So anyway, I think that we should probably turn a little bit to the work itself.  ANDREW: Well, let me finish answering … Cause we started with this question of me and sort of, you know, doing this deck, right?  SUSIE: Mm-hmm.  ANDREW: You know, sort of … And we kind of started talking about the ancestral piece and drifted away, and there are a couple of other things that I want to sort of … SUSIE: Okay, good.  ANDREW: So I mean, one of the things, like I did a bunch of things around creating and starting this process, and getting permission before I started this process, and certainly one of them was sitting with my elders and talking about what I wanted to do, and, you know, getting advice from them.  SUSIE: Mm-hmm. ANDREW: And certainly part of it was asking the Orishas themselves, asking Elegua for, you know, his blessing to proceed with this project.  SUSIE: Mm-hmm. ANDREW: And also, you know, sort of sitting down with people and sort of showing my art with, you know, with different people and people of color and so on to kind of consult with my choices around representations and so on, so.  SUSIE: Absolutely, absolutely. ANDREW: I really wanted to, you know, you can never please anybody, and I'm sure there'll be some people who'll be upset by the deck, and well, you know, that's life. Right? But … SUSIE: Right. But it sounds as though you have a lot of support. At least within the community you have access to for the work that you undertook. ANDREW: Exactly. SUSIE: Mm-hmm. Mm-hmm. Cool. So I wanted to talk a little bit about making a tarot deck, approaching a tarot deck, coming out of the various traditions you come out of. So I know that you started out with Crowley and the Thoth deck -- or, I know you pronounce it "Toth," [laughing] and also that your primary commitment as a reader for quite a while has been the Marseilles deck. ANDREW: Mm-hmm. SUSIE: So, how … Why did it seem like a natural choice to you to translate or to represent what you know from Orisha as a tarot deck? You know, I think a lot of people would say, well, you know, since there isn't an obvious 78 card structure, you know, number of deities, all the sort of correspondences that tend to underlie at least the Golden Dawn-derived decks, or the general tradition of tarot reaching back to the 15th century, you know, why, why do a tarot deck and not something more free form like an oracle deck?  ANDREW: Well, because, one of the reasons why I made this deck was because I wanted to create a bridge between the people who have traditional experience with the Orishas, and people who have experience with the traditional tarot structure.  SUSIE: Mm-hmm. ANDREW: And I wanted to use that … those two pieces as a way of creating a bridge so that people could sort of have more understanding of each other. And of what's going on, right?  SUSIE: Yeah, yeah.  ANDREW: And so, I really, you know, I mean, I've got nothing against oracle decks, I mean I released one earlier in the year. But, in trying to think about something as large and expansive as the Orisha traditions, it really … Having a clear structure, like the tarot structure, allowed me to frame and set the conversation in a way that allowed me to finish it [laughing] cause otherwise … SUSIE: [laughing] Right, it's ... otherwise, how do you know when it's done? [laughing] ANDREW: Yeah, right? I mean, we divine with, you know, upwards of 256 different signs.  SUSIE: Right. ANDREW: Each of those signs is as complicated or as a trump card, or as sophisticated as a trump card … SUSIE: Right. ANDREW: and then there's, you know, depending on who you ask, you know, a bunch of primary Orishas and maybe, you know, like even hundreds if you start getting into different paths and roads, it can expand infinitely in every direction, right? So.  SUSIE: Mm-hmm. I'm curious in whether there's much crossover between the two communities, that you've noticed. I mean tarot, and Orisha.  ANDREW: Sure, lots of people. I know lots of people who are initiated. You know, I mean, that sort of … syncretic piece, kind of "what can I do with this?", you know, that continues to be a problem with a lot of Orisha practitioners' lives, right?  SUSIE: Yeah. ANDREW: It's more purely, just the Lucumí Orisha stuff. Many people practice some combination of, you know, Paulo Moyumbe, and espiritismo, and card reading, and, you know, other things, depending on who they are and what they feel is important and what they have access to. So there's not like … There's not a lot of hard rules … SUSIE: Yeah.  ANDREW: About the Orisha tradition. Certainly not the tradition I practice.  SUSIE: Right.  ANDREW: I mean, definitely don't mix them in one ceremony. SUSIE: But it's okay if you practice them separately.  ANDREW: If you go to church on Sunday, and then you tend your ancestral Boveda, and then you have some Orisha, and you go between them, depending on what you feel and need, it depends on where you go, it's a really common experience for a lot of people. So.  SUSIE: Yeah, yeah, I'm glad you addressed that, cause that's something I was really curious about. You know, you don't dilute your practice by sort of mixing a bit of everything. On the other hand, you're one person, and, you know, if you're drawn to different practices, then perhaps you're drawn to different practices for different needs.  ANDREW: Sure. And if the Orisha don't want you doing that, they'll tell you! For sure. SUSIE: [laughing] Right.  ANDREW: They'll be like, "stop it!"  SUSIE: That's not cool. Yeah.  ANDREW: Yeah.  SUSIE: So, a little bit about what people can expect when they're approaching the cards. Now, it's not like there's a particular Orisha per card. There's Orisha in some representations of some cards, some cards have concepts from Lucumí, some cards have one of the Odu on them, so, sort of like, how did you approach how you wanted to impart all of this information structurally into the deck?  ANDREW: Mm-hmm. So, I really, I wanted to try and avoid what I had seen done in other decks in the past.  SUSIE: Mm-hmm.  ANDREW: Not because it's wrong per se, but because it doesn't give the conversation enough meat. Right? You know a lot of decks would say, well, Shango is the king, and therefore, he's the emperor, and so when I draw the Emperor I'm going to draw Shango.  SUSIE: Right.  ANDREW: And that's fair, you know, I mean Shango is the emperor, he's the king of the Orishas.  SUSIE: Mm-hmm. ANDREW: But, but there's a lot more to it than that. What does that mean? In what way does kingship or power in that way show up in a variety of different contexts, and what are the different conversations that we could have, right?  SUSIE: Exactly. ANDREW: And so, when I was sort of working with the trump cards, I wanted to embody the ideas that I see being behind, you know, behind the cards themselves: spiritual authority, earthly authority, fortune and chance, you know, like different things. I wanted to sort of embody those bigger ideas and kind of avoid kind of just a straight, this symbol = this symbol here … SUSIE: Yeah, I call that the matchy match. [laughing] ANDREW: Right? Exactly. SUSIE: Yeah, yeah, yeah.  ANDREW: When I was looking at the number cards, which for me often represent sort of more the what and the how of life, right? I wanted to kind of focus more on stories, and those things that tend to be more about particular patakis, or stories or ideas from the lives of the Orishas and the lives of their practitioners and where that kind of overlaps and integrates with those numbered cards. And then when I got to the court cards, I wanted to, I wanted to really kind of explore the way the court cards can be sort of seen to line up with roles people might play in the community. Right?  SUSIE: Right. ANDREW: So, when we're looking at those, we see … One of them, the Aleyo, the new person who's just coming to this tradition, who's ready to learn, and they're making an offering to, you know, the butcher, who is a very skilled and important part of the ceremonies in the community, to the elders who run the ceremonies, and the singers and the drummers and the artists and all of those things, so I kind of went through and sifted those ideas into where I felt they aligned with the court cards best. SUSIE: Mm-hmm. ANDREW: So, the court cards then become really positions or roles one might find oneselves in, in religion, and over time, with the traditional idea of the court cards, over time we might [00:29:27]. Over time we might be, you know, we might play this role in this community and that role in another community. And so on. So. SUSIE: Right, right. And I think hat underscores what I think sometimes we forget about court cards, which is that we can be any of them, and we are any and all of them at different times.  ANDREW: Mm-hmm. SUSIE: So, about that … A word you brought up just before, which I think is pretty important for us to discuss, the word Pataki, the story. So can you tell us a little bit about how that is contextualized within the faith and also, we should mention, that that is the name of the book that goes with the deck, Patakis of the Orisha Tarot. Yeah. ANDREW: So, patakis are the stories of the Orishas and their practitioners that are meant to be instructive, right?  SUSIE: Mm-hmm. ANDREW: The word parable, you know, is a way to maybe give a different word for it in English.  SUSIE: Right.  ANDREW: And, you know, especially when we're divining, right, we'll often give a proverb, and we'll often, you know, tell a story about the Orishas. And, this is part of this oral tradition of it, that we are expressing these ideas in ways that allow us to tell the person things, in ways that are easier to hold onto, easier to integrate, that give us some meat, rather than just saying, "hey, don't do this thing," which we might also say … SUSIE: Mm-hmm. ANDREW: We might also tell the story of when one of the Orishas did that thing and what happened to them.  SUSIE: Yes.  ANDREW: "Oh yeah yeah, okay I see that. I shouldn't do that thing, cause this is gonna happen," right? There'll be a problem.  SUSIE: There's something about these stories that's so human and relatable, right? You know? I mean is it not the case that the Orisha themselves were at one time human or before they became more than human?  ANDREW: Well, that's a … That's a contested … Somewhat contested point of view. Many Orisha are what's known as urumole. They came from heaven. Right? They originated purely from spirit.  SUSIE: Mm-hmm.  ANDREW: There are Orishas who are considered deified ancestors, Shango being one of them, you know, Oduduwa being another one. You know, there are these spirits, these people who led great lives and led their communities and so on, and became, you know, deified after their death. The question that comes up in those conversations, then, also is were those lives that Orisha descending and living on Earth for a period of time?  SUSIE: Yes, right. Yeah. ANDREW: So, I mean, I think that it … I think that there's no clear answers to that. But in general, the majority of the Orishas did not start as human, but originated as part of the unfolding of creation, and then came to sort of live these lives and, you know, have these stories and experiences that we now understand. And also, when we're talking about some of these stories, I think that we also need to understand that some of them, and there's no easy historical way to say which ones are not, but a good chunk of them were probably stories about priests of those spirits.  SUSIE: I see.  ANDREW: Made these mistakes in their lives. It's like, "Oh yeah, you're Bill, the priest of Obatala who lived down the road …" SUSIE: [laughing] ANDREW: "Remember when you did this?" "Yeah, I remember," right?  SUSIE: [laughing] Right, right.  ANDREW: And those stories become, you know, part of the myth, right? Part of the lexicon of these traditions.  SUSIE: Yes. I guess what makes me wonder, you know, what their relationship with mortality and humanity is, is because these stories, the emotions and the sort of currents that they represent are things that anyone can relate to. You know, there's jealousy, there's anger, there's, you know, there's infidelity, there's theft, there are things that you don't sort of in the same way that in the Greek mythology you see people, you see deities acting badly, right? Or in ways that show that they can make mistakes too.  ANDREW: Definitely. One of my elders likes to say, you know, "They made those mistakes, you don't need to, okay?"  SUSIE: [laughing] ANDREW: Right? But, you know. We're all human. We're gonna learn or we're not gonna learn. But we'll learn one way or another. Right?  SUSIE: Right, right. So, a little bit more about deck structure. So, first of all, I noticed immediately that there were some sorts of ways in which your experience with tarot informed the deck. First of all, there's a little bit of a thought sensibility, in that your Strength and Justice are ordered in the way that the Thoth deck and the Marseilles deck do, rather than the Rider-Waite-Smith. I noticed that you have ordered it wands, cups, swords, disks, fire, water, air earth, which is a very hermetic thing. And the very fact that you call them disks also comes out of the Thoth tradition. But, I also wanted to know a little bit, for example, of ... I can sort of understand where the structure for the majors comes from, but what I wanted to know a little bit more is about the pips. Because your primary reading background comes from, as far as assigning meaning to the pips, I guess would be based in Thoth originally? I wondered if there was sort of more relationship …. Would someone who comes from a Rider-Waite-Smith tradition instantly recognize, or from a Golden Dawn tradition, instantly recognize the concepts in each of these minor cards?  ANDREW: Well, I mean I think so. [laughing] SUSIE: [laughing] I can tell you that I certainly did. ANDREW: I mean, here's my hope about this deck. You know?  SUSIE: Mm-hmm. ANDREW: I mean, so, obviously, I started with the Thoth deck, and I read with that deck for many years, exclusively. But I also read a ton of books on tarot, right, during that time. And had a lot of conversations, especially once I started branching out in the communities more, and you know, I mean, I've read lots of books on the Waite-Smith tradition, and, you know, all of that sort of and a bunch of that older stuff, you know?  SUSIE: Mm-hmm. ANDREW: Hermetic or otherwise. So when I was, when I was creating this deck, there are … People who are reading the book, you'll come to some spots, you'll hit a few cards where it's like, you know, in the Marseilles tradition, people often think of this card this way, and I'll give a little bit of context, and then when you go and read it, it'll make a ton of sense.  SUSIE: Yeah.  ANDREW: And, that's really mostly because I could have, you know, I could have written ten times as much about these cards as I did. But Llewellyn said, you can only make the book [cross-laughter [00:37:02]  SUSIE: Right, right.  ANDREW: And, and I really endeavored to sort of kind of hold what I see as kind of the middle of the road on these meanings, right? I mean I didn't … the numbering is the numbering, and to me ultimately the numbering … I mean, this might be blasphemy from a hermetic point of view, but to me the numbering of the trump cards is really largely irrelevant.  SUSIE: I think it's arbitrary, yeah.  ANDREW: It's a historical precedent that's [inaudible at [00:37:30]. SUSIE: Although, although, Andrew, I think it's important that you made Elegua the Fool. I think, you know. ANDREW: For sure!  SUSIE: Yeah. As the Orisha who comes first.  ANDREW: For sure, yeah, yeah. But, but, you know, choosing Justice to be this number or that number, I'm like, eh. I almost never read the numbers when I read cards, because I just see the cards, right?  SUSIE: Right, right.  ANDREW: So, you know, this deck is really meant to be, you know, a kind of relatively even representation of tarot as it exists today, right?  SUSIE: Yeah, yeah.  ANDREW: And so, there's not … none of it's slanted too much one way or the another. There's no like "Well, you need to know that Crowley called this card the Aeon means, you know the goddess Nuit means this... SUSIE: Right.  ANDREW: It's just not like that at all, right?  SUSIE: Yeah, I mean, my sensation as I was getting to know the deck was really that it was about the stories, and which story fit which card best.  ANDREW: Yeah. It's one of the things that I actually really … I wouldn't have guessed that I would have felt this was so important, but the feedback that I've gotten from the people who've gotten their books already, or gotten their copies already, who I shared advance copies with and stuff, is … including some non-tarot people who just are reading it because they really like me.  SUSIE: [laughing] ANDREW: The feedback I keep getting is that the material is really accessible. And to me, that's like a really important thing. You know? I didn't want to make this difficult, I avoided using as much jargon, or like, you know, Lucumí words, as much as possible. I really, you know, I didn't get into hermetic philosophy particularly anywhere. You know there are all these branches and wings of my own personal experiences and practice, that I just brought them all down to the dining hall, I was like, "All right! Let's all have lunch to talk about stuff in a general way." SUSIE: [laughing] ANDREW: You know, it's hard to make that happen, so.  SUSIE: Right. Well I think that, you know, I think it's really important for anyone coming to this deck to get to know the book, to read the book, really read the book, because it's, you know, it's 350 pages, it's real, it's got every single page not only has a story that's associated with the card, but also sort of breaks down the symbols that you included in the card, what its divinatory meaning might be, and sort of what the advice might be that goes with it. And I found that incredibly helpful in terms of, like, you know, if I came across a card where my own sort of tarot background wasn't making it immediately obvious to me what you were trying to do, I could just go to the book and it was really clear, you know, like within a minute. So, I think that it's … This is one of those things where … And I generally am not a person who believes that readers always have to go to the book, but I think it is really enriching and helpful to contextualize using what you wrote for this deck.  ANDREW: Mm-hmm. Yeah, I think unless somebody has a strong living practice with like, you know, with a traditional Orisha practice, yeah, it might be hard to start just by looking at it … SUSIE: Yeah, yeah.  ANDREW: Most people who come from those traditions and read cards, as well, then maybe they don't need the book as much, you know. It's always interesting as I share the images on the, you know, on social media and stuff, I get, you know, priests jumping on the thing, and like, "how you choose to represent this here! it's perfect!" you know? SUSIE: [laughing] right. ANDREW: They just get it, right? Because they have both of those pieces. But it's so nice to see people be moved to see themselves and to see the tradition in this way, which is really gratifying.  SUSIE: Mm-hmm, Mm-hmm. Before we move off structure and start talking a little bit more about the art and the specific cards, is there a sort of through line in each suit that we should be looking for? Something that's going on in wands only, something that's going on in cups or swords or disks?  ANDREW: That was … That was a notion that I abandoned along the way. You know, in making a deck there always comes this point where the reality check steps in, and you're like, this is the limit of what I can do, you know.  SUSIE: Yeah, yeah.  ANDREW: And the sort of the idea that there was sort of one through line for each set of suits, I didn't really, I couldn't really find it, and you know there are a couple other ideas about levels of detail and symbolic representations that I just realized I'd be spending another five years like hand-drawing beaded things all day… SUSIE: [laughing] ANDREW: I'm like, that can't happen.  SUSIE: Right, and if … I mean there are certainly color and number correspondences you could have worked with but, by forcing it into you know, existing tarot structure or hermetic structure I think you would have been doing something that was not necessarily conducive to the most rich environment of reading these cards. ANDREW: Exactly. SUSIE: You know what I mean? Yeah, although, I'm looking at … I've sorted it out, separated my deck out, Ace, Cups Swords, sorry, Wands, Cups, Swords, I'm looking at the Aces, and there's definitely, I get at least just from my background, I get an elemental feeling off of those cards, you know, a fire, water, air, earth feeling, and even if that's not something that you intended to do or carried throughout the deck, there's still something there, I think. ANDREW: For sure. I mean, in making this deck it's definitely … A lot of stuff just emerged in the creative process. And although I spent a lot of time thinking and writing and making notes about what went where and why and so on, when I sat down to make the cards, a lot of stuff just emerged as part of that process, you know, from the news, from the creativity, by chance or whatever, my own conscious formulated it, so there's a lot of stuff in there that happened as I was making the cards, it wasn't necessarily fully thought out … SUSIE: But which is just part of you, as a reader and a practitioner. ANDREW: Yeah. I mean, you spend 32 years working with the tarot, right?  SUSIE: [laughing] ANDREW: It's a lot of ideas in the back of the brain there that are trying to come out in one way or another.  SUSIE: Right. So, let's talk a little bit about the way the cards look for those people who haven't been lucky enough to pick up their decks yet. It's a gorgeous production, first of all, I think you, you know … the artwork's just stunning, and Llewellyn did a great job, I think, as well. First of all it's a borderless deck, which, thank you! [laughing] That's …  ANDREW: Llewellyn let me do something that they had never done before, which was: all of the titles are handwritten.  SUSIE: Yeah! Yeah! ANDREW: [crosstalking [00:44:55] to the cards. They're not obscured, they're easy enough to see when you're looking … SUSIE: You can find them.  ANDREW: [crosstalking] Off of the bottom. They fit in more with the artwork, so it's easier to kind of just look at the artwork, or just look for the title when you need to.  SUSIE: Right.  ANDREW: That was something that we had a bunch of conversations with …  SUSIE: I think it was a brilliant choice. Because, you know, it really foregrounds the story of the art. The art fills the frame, you know, everything about it allows you to immerse yourself in what's going on in that picture, and then secondarily you, you know, check out whatever title it was so you can sort of match it up with your own tarot knowledge. But I really appreciated that and I'm really glad that they made that decision and you, you know, suggested it. And also, the colors are so saturated and so bold. So the texture and look that you were going for was based on Gwash, right?  ANDREW: Well, so, actually, what I was … So, I used to paint in Gwash a lot, before I had kids. But, you know, having kids, and having a space to set up art, you know, a small, urban space, isn't really that easy, right?  SUSIE: Right.  ANDREW: So certainly, that's a piece of my sensibility and my aesthetic, but part of what I was really looking for was, you know, starting, it's hard to date now, but starting quite a while ago, I went from being super structured and really trying to sort of make everything perfect, to really kind of moving to a more gestural and looser way of working. And so, you know, this kind of comes out of that, you know, sort of move away from you know, sort of pursuing absolute realism to pursuing something else. And then, the other piece of the aesthetic is, you know, I wanted to include different pieces of symbolism, but I didn't want to make it look like the Thoth deck where there are so many symbols that you don't really know what to look at sometimes.  SUSIE: Yes, yes.  ANDREW: And so, one of the things that I decided along the way was, you know, there's a lot of use of textiles, especially in Africa and west Africa, and the Orisha traditions, there's a lot of use of textiles in making thrones, in making ceremonial outfits, you know, in making panuelos, which are these elaborate cloths that we put on top of the Orisha sometimes. And so I wanted to kind of have a reference to that without trying to like emulate it or create like, recreate specific patterns, but use that visual idea to create a space for that symbolic language to hold, right?  SUSIE: Yes.  ANDREW: For the use of number, and through whatever other symbols got added to those designs and so on. So.  SUSIE: Yeah, I really picked up on the fact that the design sensibility behind this had that sort of sense of, you know, scope and flow and bold lines that you get in textile. And, you know, that's not something you always see in tarot, and so it was really kind of a relief to the eye to sort of not get too, I don't know, bound up in the busy?  ANDREW: mm-hmm. SUSIE: Yeah. I think what we see is sort of a looseness of the line, and … But at the same time a real exactness in terms of what symbols you wanted to portray and the way that you foregrounded them in each card. So, so, you did this actually on an iPad, right?  ANDREW: I did, yeah. I did all of this digitally. I've been working pretty much exclusively digitally for the last five or six years now, I guess, ever since …  SUSIE: Yeah. And does that have to do with being busy, being a parent, you know, just trying to live life in addition to being an artist?  ANDREW: Mm-hmm. Yeah, I mean I don't have a studio space, you know, I don't have … Toronto is apparently one of the most expensive cities in the world to live in, thanks for that, whoever's responsible for that … SUSIE: [laughing] ANDREW: But space is certainly at a premium. And, you know, the only space where I maybe could do more studio type work is at the shop, and I already spend lots of time at the shop seeing clients and doing other stuff. I don't really want to be at work even if it's sort of as a creative outlet. And the iPad, you know, it's always with me, and when I was making this deck , I would just be like, oh, I've got an hour, time to work on one of the cards a bit. You know?  SUSIE: Yeah. ANDREW: Here's some writing. Or whatever. It's just, it's always at hand, it's super portable, and especially, I got an iPad Pro, like one of the big ones, and an Apple pencil, which finally I was able to make happen through the process and you know, it's the best thing ever, it's just … SUSIE: Yeah, and if you get interrupted, you can just save it, and pick it up later.  ANDREW: And I'm sure, like from a production point of view too, you can work in layers, like in Photoshop … SUSIE: Yeah. ANDREW: It's a real treat. So all the backgrounds are their own layers and all the symbols SUSIE: That's great, yeah.  ANDREW: The line work symbols and stuff. So if I make a mistake, if I change my mind later … SUSIE: Right, right. Plus it gives you more freedom. I mean if you're doing a background you don't want to just stop to make room for the foreground, right?  ANDREW: Right? Yeah. All also, I just sent all the Photoshops to Llewellyn, and they asked me if they could take some of them apart and use pieces for making the box and other stuff, which they did, which is fantastic. I'm so delighted with it. It just, it allows for a variety of options in a way that traditional mediums just don't, you know?  SUSIE: Yeah, I was really excited to realize that you did this in a digital format like that just because I didn't know that you could create art like this in that way and have it come out looking so good. You know? ANDREW: Mm-hmm. SUSIE: And the other thing is that I just, I thought it was really funny, that just practically speaking, that it made so much sense for you. This is one of my hobby horses, the idea of just how difficult it is to be both a parent and a practitioner, you know, just to live your life and try to do this work is a constant struggle. Like, you know, you're in the middle of a banishing ritual and some kid is like, coming through saying, Mom, I missed the bus! ANDREW: Yeah! SUSIE: I mean, it's like it's every day, you know, trying to make that work is tricky for a lot of us. So I'm glad you found a way to make this happen.  ANDREW: Me too.  SUSIE: Okay, so I'd love to, if you feel like it, I'd love to talk a little bit about specific cards. If you could just give me a second, I have to plug … My laptop's going to run out of charge. I just have to plug it in real quick. ANDREW: Yeah. SUSIE: Just, be right there. [pause] Okay, we're good. And I can strip that out of the tape, later on, if you want. Okay. So, let's talk about a couple majors. I wanted to return to the Fool card, cause I think that's super important, where you have Elegua, who is, I guess, you know I don't want to make the mistake of trying to do too much equivalency here, but he is the one who makes communication possible as I understand it.  ANDREW: Yeah. Elegua is the Orisha we speak to first in every ceremony, because he opens and closes the ways, and Elegua is all of the communication everywhere, on every single level, right. If we think about the communication between every cell in your body is that communication between the parts of the universe, you know, nothing exists or could happen without Elegua being there to facilitate that transfer of information from one place to another.  SUSIE: Right. Right. And so, I think, you know, that's what makes it so important and so appropriate that he's the first card in the deck. You have to, even to open your mouth, to gather the air to speak, you have to be there, right, although he also has a presence in a number of other cards as well. And what people will see, when they look at it, is, I guess the, a common representation of Elegua is the kind of stone or concrete head with the cowrie shells embedded in it, right?  ANDREW: Mm-hmm. Yeah, when people … A common solution, a relatively common solution to troubles in people's lives is to receive what's referred to as the Warriors … SUSIE: Mm-hmm. ANDREW: Which is Elegua, Ogun and Ochossi. It's an initiation that you don't have to be a priest to have. Anybody can receive this if it's marked or required. And they come into your life to help you fight your problems and overcome your obstacles and so on. And what there's actually, people are really accustomed to seeing these cement heads with the cowrie shells, but traditionally depending on your lineage, Elegua is … they have marked the path of Elegua, and there are many ways in which Elegua might be made. But I chose to make the one that people understand the most because I wanted it to be somewhat familiar to people, for sure.  SUSIE: Right, and this is actually a symbol that ordinary people might have in their homes, right?  ANDREW: Maybe.  SUSIE: Yeah, yeah. Well, just real quick, after I got your deck, I had the craziest dream, where I dreamed that I got up and I went outside. And this was around midnight. And the UPS truck comes, [laughing] and gives me a package with my name on it, and I open it and I suddenly start to feel really strange like I'm high or I've taken something or ingested some kind of substance, like, just through opening the package. And then I was instantly transported into some kind of rite that was going on in my dining room. And Elegua was there. [laughing] And I thought this was, obviously this is not, I knew almost nothing before this week about this tradition, but, and I certainly have no way of knowing what significance that had or what, you know I certainly can't speak for the tradition in any way, but I thought it was, so interesting that, you know, my dream maker chose to take the delivery of your deck to me as this kind of mind-altering frame-shifting event. and then introduce, you know, this personification of communication, the opener of the ways, into the dream.  ANDREW: Yup. Indeed. SUSIE: So I was very grateful for that experience. Okay. The only other major I really wanted to make sure we talked about was the Priestess card.  ANDREW: Mm-hmm. SUSIE: Because it's not what people would ordinarily expect to see in a Priestess card, and I thought you could talk a little bit about what we're looking at and how it relates to the High Priestess we know and love.  ANDREW: Mm-hmm. So, this is actually one of the cards that gave me the biggest trouble.  SUSIE: Mm-hmm.  ANDREW: I spent a lot of time working on this card, they're a bunch of drawings that got scrapped along the way, because I was just like, no, nope, no, no, no, that's not gonna cut it, that's too simple, that's too this, that's too whatever, right?  SUSIE: Mm-hmm.  ANDREW: You know, so what we see in the Priestess card, is we see a bunch of cowrie shells, right?  SUSIE: Right. ANDREW: And the dillogun, or the cowrie shells, are you know one of the traditional tools of divination. For olocha, for priests in the way that I'm a priest, it's the way in which we speak with the Orishas. And, when we divine with the shells, we pray, and we invoke an opening with Elegua or whoever, for an Odu, for a sign, like a, the idea almost like a card to sort of … But those energies, those Odu, are the living unfolding of the universe, right?  SUSIE: Mm-hmm. ANDREW: So, they represent all of the knowledge that was and is and all of the possible knowledge of the future, or the possible unfoldings of the future. And so, those energies that arrive when we do a reading, and come to play in the life of the person who gets the reading done … It's actually a serious ceremony to get a reading.  SUSIE: Yeah. ANDREW: It alters the course of your life, right? And, you know when we think of the Priestess or the Papess, right?  SUSIE: Mm-hmm.  ANDREW: One of the things that we can talk about is knowledge, right? And it's deep metaphysical knowledge, right?  SUSIE: Right. Which isn't readily accessible to you at a surface level.  ANDREW: And, when we think about the Hierophant or the Pope as sort of the outer face of spirituality, the High Priestess is the inner face. She's the inner mystery of that, right?  SUSIE: Right . ANDREW: And she is that knowledge which is hard to get to, that knowledge which is hard won, and that knowledge which is tied to a deep respect and a deep cosmic awareness of the nature of the universe, right?  SUSIE: Mm-hmm. ANDREW: And so this Odu and the method of divination and the process of divination, to me mirrors that, right?  SUSIE: Correct.  ANDREW: And so the shells become the mouth of the Priestess, right? And if we look at it in a sort of Rider Waite symbol, right? Cascarilla and the Ota, the black stone?  SUSIE: Yes! ANDREW: They mirror, we use those in the divination process, but they mirror those two columns … SUSIE: The boas and jacim, yeah.  ANDREW: The positive and negative vibrations that are in that sort of duality.  SUSIE: And those are a kind of … Are they a yes/no kind of stand-in?  ANDREW: Yeah, we use them and other things to ask specific questions within a reading. We each have … There's about a half dozen Ibo that all have ritual significance, and we use them in different ways depending on the nature of the question we're asking.  SUSIE: Mm-hmm. ANDREW: And then the other thing that's going on in this card is, usually people divine on a straw mat or a tray … SUSIE: Yeah.  ANDREW: With cowrie shells. And some people use a wooden tray, maybe, but more often than not a straw mat. So, I wanted to create this idea of the straw mat, but then this idea that below it is this sort of cosmic opening, right? This connection to everything.  SUSIE: Yeah. ANDREW: So, this is actually probably one of the most abstracted cards in the whole deck … SUSIE: Mm-hmm. ANDREW: In that it doesn't really show an Orisha or a thing that is sort of easily connectable, but I think that it really represents a sort of, that depth of knowledge and connection, direct connection to the voice of creation, that I associate with the High Priestess and that you know I associate with this divination process.  SUSIE: Yes. Now the Odu themselves, they're transmitted orally, right? It's not something that you just pick up a book, and not anyone can do it.  ANDREW: Yes. If you're not a priest, you cannot do cowrie shells, right?  SUSIE: Got you.  ANDREW: There's no … The best thing we could say is that you don't have the spiritual license, and my elders would be quite clear, you know, you can do anything you want with these shells, but they don't speak for the Orishas, therefore whatever you get is irrelevant.  SUSIE: Right.  ANDREW: You know … SUSIE: So it's not like what we think of … As tarot readers, we just pick up a deck and anyone can give it a go, this is something that you really need to go through initiation and be crowned as a priest to do.  ANDREW: And spend a long time studying, right? You know you need to understand that there are 256, technically 257 signs. Each of those signs has a specific hierarchical order of Orishas that speak in them. Each of them has proverbs, songs, ceremonies, offerings, taboos, patakis, and then each of those signs can come in ire, like the sign of blessing, or asobo, the negative sign, and then there are many kinds of ire and osogbo, and if you start to multiply those out, you start to realize how many different permutations are possible in this system . SUSIE: Right.  ANDREW: It takes a very long time and a lot of study to really come to understand what all those things mean.  SUSIE: Yeah, and is that something that … So, this is something that you might do as a priest, correct?  ANDREW: Yeah.  SUSIE: And did you internalize all of those 256, 257 signs or was it, is it an ongoing study? How does that work for you?  ANDREW: There's no end to the study. [laughing] SUSIE: Right. [laughing] ANDREW: Like hermeticism. When do you know enough?  SUSIE: Oh, you never know enough. No no no … [laughing] Right. Okay. Well that's really helpful in terms of getting into the card. Are there any other majors that you'd kind of like to draw attention to before we look at minors?  ANDREW: No, I'm happy to take your lead. SUSIE: Great. And honestly I would like to go through every single card in the deck, and I was having a lot of trouble sort of singling out a few that might be interesting to talk about, but given our time constraints, we'll just focus on some. I was looking at … the Nine of Wands, we're kind of going in order here, Nine of Wands [static at [01:04:39] see in this card, it's so interesting, because as I understand it, from your story, this is a representation of Yamaya, or one of her avatars I guess … ANDREW: Yeah. SUSIE: And there's a shipwreck, or an underwater ship, and [static] got a knife, and the knife has clearly just been used. So, maybe you can tell us a little bit about that.  ANDREW: Yeah, I mean, one of the things that people … In making the deck, I wanted to disrupt people's preconceived notions, right?  SUSIE: Mm-hmm. ANDREW: Of certain things. You know, like people, it's common for people to say, yeah yeah yeah, if you want love, go and talk to Ochún. Right? And Ochún will help you find love.  SUSIE: Mm-hmm. ANDREW: He might, it's possible, but sometimes [inaudible] Ochún in what context and so on and so on, right? But you know, Ochún also doesn't really dig people complaining very much, it's not a thing that she's really that into … SUSIE: Mm-hmm. ANDREW: So, depending on the attitude that you're feeling about this, Ochún might also be irritated by you approaching her about it, it's very hard to say.  SUSIE: Yeah.  ANDREW: Which is why, you know, traditional practitioners divine, right?  SUSIE: Right. ANDREW: Because the good answer is, in traditional divination, any Orisha that offers to help you with a problem can help you with that problem.  SUSIE: Right.  ANDREW: Whether we sort of generally associate that with being their purview or not, doesn't really matter, because if they say they're gonna help, they're gonna help, and you just say thank you, right?  SUSIE: Right.  ANDREW: And, so when we think about Yamaya, people think about Yamaya as a sort of loving mother energy, as a sort of always supportive energy, right? You know?  SUSIE: Mm-hmm. ANDREW: We really sometimes people are sent to work with her when they need sort of grounding and stabilizing of emotions … SUSIE: Yeah.  ANDREW: But, you know, Yamaya also has many roads and many avatars, right? So we're talking about, you know, Obu Okotu, it's not gentle, she's really a lot more like a shark, right?  SUSIE: mm-hmm. And so, you know, the idea, the thing that people often say, is that when the ship wrecks, she grabs the sailors and takes them down to their fate, right?  SUSIE: Yeah.  ANDREW: And so there's this real sort of show of strength and power with her that isn't what we would normally associate with it, but which is 100 percent a part of her personality, or at least her personality on that path, right?  SUSIE: Right. And I actually thought that this was … You know, the more I thought about it, the more it tied to my own understanding of this card. I mean when I think of the Nine of Wands, I think of someone who has been derived their strength from the vicissitudes of life, from the experiences of having suffered and having learned.  ANDREW: Yeah. SUSIE: And I think that … I also think of it as a very lunar card, so that made it kind of feel familiar to me as well. But also, the fact that power has a personality and ruthlessness to it, as well.  ANDREW: Yeah. Yeah. Yeah, I mean the Nine of Wands often turns up to speak of people who are strong clear incredibly competent, and sometimes hard for other people to relate to because of those things, right?  SUSIE: Yeah. They've been through a lot.  ANDREW: Yeah, for sure.  SUSIE: Yeah. Okay. Fascinating. And plus, it's just beautiful. You see the body of Yamaya, but at first you may not even recognize that it's a human form because of the blue on blue, it's a very underwater card. Yeah. Yeah. Okay. Looking at -- Oh, you know, one of my favorite cards of all is your Ten of Cups. And, which I did receive this week, once, and what I love about it is the story that goes along with it. So maybe you could talk about that a little bit.  Sure. So when we were talking earlier in the podcast about picking your Ore or picking your destiny, right? This card represents that process, right?  SUSIE: mm-hmm. ANDREW: You know, when everybody's hanging out in Orun, up on the other side, you know where we're all spirits, eventually, people for whatever reasons decide it's time to come back to earth. You know, decide it's time to come back down here, you know, to the marketplace, to hang out and party, to fulfill something they haven't fulfilled, whatever it may be. And when they make that decision, they go, as my elders described it, you go down the hall to this room where Adela, who is the Orisha who crafts these destinies, as a series of sealed gourds … SUSIE: And that's the picture that we see on the card, we see Ajala with the gourds.  ANDREW: Yeah, I mean I think of it more as a person choosing their destiny. SUSIE: Oh, I see! ANDREW: But maybe.  SUSIE: Could be.  ANDREW: Adula, as far as I know, I've never come across any personifications of them … SUSIE: So this, so in your mind, this was the soul choosing which one. ANDREW: But, and we don't have a sort of super clear sense of karma or carry over from one life to another. It's not really … it's a mystery that we acknowledge that we don't fully understand, right? So you go into a room full of sealed gourds, and you pick something, and you really don't know, it could be horrible, right? It could be great, whatever. But if you've been good friends with Elegua, you know, and you've kind of kept good faith with him, maybe you reach out for something and he gives a little cough and says hey, not that one. SUSIE: [laughing] ANDREW: Don't take that one. Right?  SUSIE: And I love this that you have this little sketch of Elegua under the table, you know, very quiet. Very subtle. Yeah. [laughing] Just giving you a hint.  ANDREW: Yeah. So once you pick your destiny, you go back and see your creator, and then your soul goes into a body.  SUSIE: And you can see in the background of the card, you can see the outline of the Earth, so this idea that you're outside the material realm at that moment, choosing your fate, yeah, mm-hmm. I think that's just really beautiful. And I think it's quite relatable to, you know, in a traditional sense to the Ten of Cups, which I at least think of as the end of a cycle, you know, I often think of it as the end of the complete sequence of minors in some ways, because if you go through correspondences it immediately precedes the Two of Wands. But there's also this feeling, you know when you see the family on the Rider-Waite-Smith Ten of Cups, of this sort of being, they're taking a bow. This destiny is finished! And we're looking towards the next.  ANDREW: People … the belief is that people tend to reincarnate along family

Daniel and Andrew talk about different ways of relating to the ancestors. Especially getting into how to help the ancestors evolve and make our lives better in the process. They also get into their relatinoships to the orisha and ways of thinking about practicing a tradition that you were not born into.  Daniel can be found through his site here. His events are there too.  Daniel's talk on practicing other peopels traditions is here.  Andrew's upcoming Ancestral Magick Course can be found here.  Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world.  Andrew You can book time with Andrew through his site here.  Transcription ANDREW: Welcome to the Hermit's Lamp podcast. I'm hanging out today with Daniel Foor, and Daniel is a Ifá priest and has done all sorts of wonderful work along the lines of ancestral healing. And Ancestral Medicine is the name of the book that he has out. And he and I have a lot of similarities in practices and the kinds of things we're interested in, so, you know, lots of people have been suggesting I have him on for a while, and, and well, today's the day! So, welcome, Daniel! Thanks for being here!  DANIEL: Thanks so much. It's good to be here.  ANDREW: There are people who might not know who you are. Who are you? What are you about?  DANIEL: Yeah, well, I ... to locate myself a bit, I'm a 40-year-old, white, cis-gendered American living in western North Carolina. From Ohio, originally, but traveled a good amount, but live in the States, and have a PhD in psychology. I'm a licensed therapist, so I have a background in mental health.  But mostly I'm a ritualist, and I've been training with different kinds of teachers and traditions for over 20 years now, and started out with more shamanic pagan background with magical things, and migrated into involvement with Islam, and Sufism, Buddhist practice, and then circled back to involvement with indigenous systems and earth-honoring traditions. And in the last decade have been immersed in west African Ifá practice, lineages in the Americas and also in west Africa, and so I'm an initiate of Ifa, Obatala, and Oshun, and Egungun priesthood, [inaudible], and in the lineage of Oluwo Falolu Adesanya Awoyade, Ode Remo, in Ogun State. So I've been four times to Nigeria, and that's one influence on my practice.  But mostly I teach and guide non-dogmatic, inclusive, animist ancestor-focused ritual practice. The last two years or so I have shifted to training others, which has been really satisfying after years of doing more public-facing ritual, I'm now ... I do some of that but mostly I'm training other people in how to guide the work. And I have developed a specialization in repair work with blood lineage ancestors. But I also operate from a broader animist or earth-honoring framework that isn't limited to just that. So. And I'm a dad, I'm a, you know, married, and love the earth here, and live in the American South, which is kind of strange, but also okay. Yeah.  ANDREW: Mm-hmm. That's awesome.  DANIEL: Yeah. ANDREW: So, I mean, I guess, my first question for you is, when did you start feeling the ancestral stuff calling you?  DANIEL: Well, my own lineages are German, English, Irish, early settler colonialist to North America, and so I didn't inherit any religious or spiritual framework or culture that was of value to me in any conscious way as a young person. And so, my first teachers in shamanic practice, Bekki and Crow with the Church of Earth Healing, in the late 90s, nudged me to get to know my ancestors ritually. And it was really impactful, actually. I was surprised by it. I'd never thought about them really before that. And I ended up assisting with an older ancestral guide or teacher, my father's father who had taken his own life, and just showing up for that work, which was powerful.  And it was a catalyst for me to research, do a lot of depth genealogy research about my own family history, and that dovetailed in with my training as a therapist, so I was in a period of connecting a lot of dots and valuing my own heritage, and, in a grounding way ... Not in like some awkward, go white people way, but in a way that helped me to reclaim what is beautiful about European, you know, northern western European cultures, and ... including earlier pre-Roman, pre-Christian magics and lineages. And so, I ran with that ritually. And have guided 120 maybe, multi-day, ancestor healing intensives since 2005 in that work, so I spent about six or seven years getting grounded with all of it myself. Then started to help other people with it. And it just organically developed as a specialization. And I tend to be a little obsessive about a thing, when I'm into it. I'll do that like crazy, until it's ... yeah.  ANDREW: Yeah, I think ... I mean, I think it's interesting how ... Cause I do a lot of ancestral work as well, you know ... DANIEL: Mm-hmm. ANDREW: I do ancestral divination work and, you know, ancestral sort of healing and lineage healing and so on.  DANIEL: Mm-hmm. ANDREW: You know, I've been teaching it with my friend Carrie, we have this, we developed this system of people working with charm casting as a tool ... DANIEL: Mm-hmm.  ANDREW: To get into that work. And, you know, we've been traveling around and teaching it everywhere. We were in China last year teaching it, and stuff like that, with people ... DANIEL: Mm-hmm.  ANDREW: You know, I think that the thing that sort of stands out in your story, that I think stands out everywhere, is so often, like the last little bit, you know, the last few generations, it's kind of wonky, or like there's not a lot, there's not a lot of connection or living connection. Even, you know, it wasn't until last year that I found out that my grandmother read tea leaves when she was alive ... DANIEL: Mm-hmm. ANDREW: And she's been gone for like 12 years, and it just never came up before. She never talked about it, and my mom just never brought it up. Not for any particular reason but it just, it just was never a thing. Even though that's the same grandmother who bought me a tarot deck when I was like 13, long ago.  DANIEL: Right. Of course she did.  ANDREW: But I would have talked about it, right? But how ... Often when you kind of go back, you know, a few generations or somewhere a bit deeper, you know, there are these sort of more ... evolved isn't the word that I super like, but you know, like, more grounded, more helpful, you know, ancestors with a, with a sort of more capacity to be really guides and assist you in this process, right?  DANIEL: Yeah, often. It ... Where those cut-offs happen varies so widely from one demographic or even one individual to another, and I know in a lot of my own lineages, it's been over 1,000 years since anyone during life had a culturally reinforced and supported framework for honoring the ancestors. And so the older ones, the ones even before that, are quite available. So it's not ... I mean I could ... reinforce some kind of orphan victim culturally-damaged white person narrative, but it's not that sexy or useful, and so at a certain point, you're just like, well, you pick up the pieces where they're at, and get the fire going again.  ANDREW: Mm-hmm. DANIEL: And the older ancestors are happy to do that. And so even if someone comes from a really recently and before that culturally fragmented set of lineages, the ancestors are still available, the older ones, and the main repair orientation or practice that I encourage people to try on at first is to partner with those older ancestors and with them, assist any of the dead who are not yet well, any of the ones between those older ones and the present, who are not yet really well-seated, really vibrant. Help them to become well-seated ancestors. So the dead change. It's very important for us living folks to not fix them in some static condition.  ANDREW: Mm-hmm. DANIEL: Just cause people were a pain in the ass or really, you know, culturally in the weeds during life doesn't mean they're doomed to that condition forever. They can really change and become, not only, like, not ghosty, but they can become dynamic, engaged, useful allies for cultural healing work in the present.  ANDREW: Mm-hmm. DANIEL: So. ANDREW: Yeah, I think it's, you know, it's a misconception that a lot of people have that they automatically change on crossing over. DANIEL: Oh, sure, yeah, that's different. (laughing) ANDREW: And then the other side of that is, you know, they can change, but it might take a bunch of work, even if they did change, right?  DANIEL: Yeah, totally. Yeah, both, both are true. Yeah. The idea that just dying makes you wise and loving and kind is really hazardous actually, as a world view. So. ANDREW: Mm-hmm. DANIEL: Cause it'll lead to a view of ... I've seen it at times in pagan circles as well, where it's “Oh, the ancestors, ancestors are good, let's invoke them all. Okay, here are all the names of my ancestors, and the pictures, and let me light a candle and strongly invoke all of them.” ANDREW: Yeah. DANIEL: Well, I hope your invocation doesn't work. ANDREW: Yeah. DANIEL: Because if it does, you're going to get a mixed bag! Cause your people are, you know, if they're well, awesome, but if they're not yet well, and your invocation works, then what you have is some not yet well ghosty energy in your space.  ANDREW: For sure, right? And some of those spirits can be pretty tumultuous, you know, if they're ... DANIEL: Oh, no doubt. Yeah. ANDREW: [crosstalking 09:53] here. I have one grandfather that I continue to work with who, sort of, work on, let's put it [laughing].  DANIEL: Right.  ANDREW: It's been a long time and they're still not ready to be, you know, front and center in anything, cause they just, so caught up in so much deep, deep trauma in their own life and in their generations before them, and, you know. DANIEL: One of, one of the things that I don't, I won't say it's unique to how I approach it, but it's emphasized in how I approach ancestor work, which isn't across the board, is I take a very lineage-based approach. Like I don't even really encourage, necessarily, relating with individual ancestors that much. ANDREW: Hmm. DANIEL: So in the case of someone, not to speak to your specific case necessarily, but let's say someone's grandmother is really quite entrenched in the unwell ghosty range of wellness. My strategy is to make sure that her mother and her mother and her mother and her mother and the lineage of women before them on back through time to the ancient weird witchy deity-like grandmothers, that that whole lineage is deeply well, and the repair happens from the older ones toward the present. And so, once you have the parent of the one who is quite troubled in a deeply well condition, and the whole lineage before them deeply well, as a group energy, asking them to intervene to address the rowdy ghosty grandparent tends to be ... It can ... Well, it can be more effective, simply because there's a re-anchoring of the rogue individuality in a bigger system, in a collective energy.  ANDREW: Mm-hmm. DANIEL: And there's a respect for seniority or hierarchy, by having that person's elders be the ones to round them up. ANDREW: Mm-hmm. DANIEL: So, so that's. I shared that because in the West, generally, I find that people tend to conceive of ancestor reverence primarily as a relating of one individual to another individual, and, and some of the lineage or group level aspects of it can get lost, or they're not as emphasized. And so I find that's an important nuance to include, and then another is, and we've spoken to it, is just the way in which one's ancestors are not at all just the remembered dead, the ones, the recent ones, but they include ... The vast majority of them are living before remembered names. And that's helpful for people who are like, my family are abusive trolls. I'm like, okay, I believe you, but I think what you mean to say is all the generations you know about, which is probably not more than two or three. ANDREW: Yeah. DANIEL: And so, it's like, you're at the ocean, at a windy, cloudy day, and you're saying, “Oh, the ocean is tumultuous,” well, I believe it is, right there at the beach. But the ocean's a big place, yeah. So expanding our frame for who we mean when we say ancestor is gonna be helpful too. ANDREW: Mm-hmm. For sure. Yeah, and there's lots of times when, you know, we'll make offerings or do work with all of those ancestors, right? With the Egun, right, with everybody? Right? DANIEL: Yeah.  ANDREW: You know? And in those ways and so on, right? Yeah, yeah, I mean it's interesting how ... It'd really be interesting to make sure that you're looking at those things. And some of my, some of my best ancestral allies have been gone, you know, three, four hundred years, right?  DANIEL: For sure. ANDREW: Or longer.  DANIEL: Yeah, totally, yeah. ANDREW: They arrive, and they're just like, “Yes! You're the beacon of light amongst all of these things, and let's radiate that out to everybody afterwards and anchor further and deeper,” right?  DANIEL: Yeah. For sure. ANDREW: Mm-hmm. So, when you're doing work with people, are you mostly focused on ... you know, because a lot of people come to ancestor work because they want to get messages and receive stuff and do ... DANIEL: Right. ANDREW: ...[inaudible at 13:59] kind of stuff, right? I mean, I think that that can be fruitful, too, I enjoy that kind of work as well, but that's not really what we're talking about here either, right? I mean not explicitly, right?  DANIEL: Yeah. If we say like, what's the point? It can ... There are a lot of different motivations that can drive someone to want to engage their ancestors. The most common one is, “I'm suffering, will this help?”  ANDREW: Mm-hmm. DANIEL: That's legit. Sometimes it will help indirectly. Sometimes it will help directly because the source of the suffering is unmetabolized intergenerational trouble that's directly connected to ancestral interference, and so sometimes it, you know, it can help in different ways.  Another motivator for the work is seeking life guidance, cause the ancestors have insight into our unique destiny, and can help us to move into closer alignment with that, you know, our unique instructions or soul level work in the world.  As you know, in Yoruba culture, we sometimes talk about the world as the marketplace and Orun or the spirit world as home, and, and so if you forget your shopping list, working with the ancestors can be like, “Let us show you, you said this, this, this, and this,” and be like, “Oh, yeah, okay, thanks,” and so that's helpful to not waste our lives.  And ancestors can be great for being a resource to parents or supporters in family, like they're especially good with all the family sphere, the domestic sphere, like being a responsible family human. And they're also good allies for cultural healing. A lot of the racism and colonialism and sexism and other kinds of cultural toxicity and garbage and bad capitalism that we're stewed in and trying to get out from underneath and help transform ... Those are ancestor, those are troubles created by the ancestors. Like, they're implicated in the trouble. And so they have, appropriately, a hand in resolving the trouble as well.  And so they're great allies, by whatever form, activism, cultural change, all that. And so I really think that working closely with one's ancestors helps cultural change-makers to up their game, so to speak. So that's another motivation.  And this is, I guess it's related to the one about destiny, but, inspired a bit from the Yoruba frameworks. The collective energy or wisdom of the ancestors is associated strongly with the Earth. Like the onile, the earth is like the calabash that holds the souls of the dead. And because the Earth is associated with accountability and, you know, moral authority, and is the witness through of all interactions, in that way also the ancestors carry that same quality of accountability. ANDREW: Mm-hmm. DANIEL: And I think whether or not people can consciously own it, some part of us craves accountability. Like we want to be seen and checked when needed. ANDREW: Mm-hmm. DANIEL: There's something really like ... our daughter almost made it to the top of the steps. Like, the door was open the other day. She's nine months old. But we caught her. It was good. It was way better than had we not held her in that moment.  ANDREW: Right. DANIEL: And there's a way in which that kind of love and connectivity is like, “Oh, I'm not alone in the universe.”  ANDREW: Mm-hmm. DANIEL: If I crawl to the top of the steps, someone will pick me up. So we want that, and the ancestors bring that, as well, when we live with them.  ANDREW: I think it's a, I think it's a thing that, especially, you know, in my experience, people, in Western culture, struggle with too, right? This sort of willingness to acknowledge an authority or an awareness or a position that's sort of above them in a way that they can allow in to say, “You know what, actually, we do know what's better for you in this moment.”  DANIEL: [laughing] Oh, yeah, it's- ANDREW: You what, my friends, you know, going down that road has nothing to do with your destiny, or what have you, right?  DANIEL: Oh, yeah! [laughing] ANDREW: Here's your fault in this mess that you're trying to put on this other person, right?  DANIEL: Oh, yeah, no, people, look, I'm a teacher, also, and so often it's great and fine, and sometimes people are idealizing in awkward ways, and like, oh, don't do that, don't do that. But, but just whatever, fine, it's fine, it tends to burn out and even out. And also sometimes people are really just not okay with anything resembling a power differential or a student teacher relationship.  ANDREW: Right. DANIEL: And it's ... It's tiring a little, as a teacher. Because there is a difference between telling someone just what to do in an authoritative way, and also saying, like, “Well, do you want to learn a thing? Because I know this skill. Like, what do you ... do you want to tell me how it goes, cause ... ?” So, so yeah, it is ... I think it's a function of power so often being abused, that people understandably have mistrust.  ANDREW: Yup!  DANIEL: Yeah. So I have compassion for it, and also the piece around hierarchy and authority is really, is challenging. In the coming months, some dear friends are going to Nigeria to do initiations and I was talking to them last night, and I was like, in the nicest possible way, “Really, your main job as the initiate is to obey.” ANDREW: Yes. DANIEL: Just to, like, the ritual is done to you, nobody really cares what you think about it. And it's totally fine.  ANDREW: Stand here, stand there, [crosstalking 19:59]. DANIEL: Right! Yeah, totally, sit down, drink it, sit, eat it, say thank you. Like ... ANDREW: Yeah.  DANIEL: Yeah. Like you're the thing being consecrated. Your input is not needed.  ANDREW: Yeah. DANIEL: Nothing personal. Next time you go back, then you can have an opinion.  ANDREW: Yeah. And even then-- DANIEL: And even then, so you get one small vote. [laughing] Yeah.  ANDREW: No, for sure. Yeah, let's see what people who ... I mean come for readings of all kinds, but you know, people who approach, you know, getting dillogun readings and stuff like that, and you know, the Orishas come through, and they're like, “Oh, you know what? Don't drink this year, don't, you know, whatever. Don't get tattooed. Don't, you know, no, no red beans for you.” They're like, “Well, what do you mean? I don't understand.” It's like, “Well...” [crosstalking 20:52] DANIEL: Obey! [laughing] ANDREW: What is the understanding? I mean, in a lot of that situation ... in some of those situations, the understanding is more obvious, right?  DANIEL: Right. ANDREW: I had a conversation with a person who'd say, “Well, it seems like you kind of have this kind of challenge, and this is kind of the thing that might counter that,” and they're like, “Okay, yeah, maybe.” But other times it's just energetic or on other levels that it's just like, you know, it's kind of the ... It's an equivalent of saying “Hey, carry this citrine with you for the next year, it's going to help your energy,” but it's in a different structure that people don't relate to in the same way, right?  DANIEL: For sure, yeah.  ANDREW: And then they're like, “But, but, I don't want to be told what to do!” I'm like, “What else are you gonna do?” DANIEL: You just paid me to do that.  ANDREW: Yeah, you asked, right?  DANIEL: [laughing] ANDREW: You didn't have to, I wouldn't worry about it ... DANIEL: But some part of us does, some part of us really, I think wants to be told what to do. And that could go awry, and I'm not saying it's an entirely healthy impulse, but there's something about accountability and structure and community and limits, that's actually really intimate. ANDREW: Yeah. DANIEL: And if you can't hear and accept “no,” your “yes” is meaningless.  ANDREW: Mm. DANIEL: And so there's something that's precious and sweet about protocol and tradition and about structure.  ANDREW: I also think that a lot of people don't really ... Faith is a really complicated and difficult thing for a lot of people too, you know?  DANIEL: Mm.  ANDREW: And especially when entering a new tradition, you know? And, and I think that part of what we're talking about here is also a matter of faith, right? What is your faith in the ancestors or the Orisha or whatever, and how, how do you sustain that faith through being deeply challenged by all that stuff?  DANIEL: Yeah, and for me, look, I was involved with different Orisha teachers in the States, American, for the most part, and ... it didn't work out that well, for the most part. I mean, complicated. But I ... I felt like there was a lot of restrictive and unhealthy and kind of confused energy around it. And I had an opportunity to go to Nigeria to reset some of the initiation-like things that had happened here, so I took a risk on it, and I'm like, “Well, this is either gonna be like the final straw, or some breakthrough,” like, “let's pray for the latter.” And I saw kind of a non-dogmatic group community like, in my Ifá initiation, there were men aged like 80 to five, holding space. Like, and 20, 30 people there. And people were teasing each other, playing, and having a good time. Like the people were well human beings, they seemed happy. And so that relaxed, teasing heart aware energy. I'm like, “Oh, good, this is what I was looking for.” And it helped ... For me, it helped me to trust, and just not fight the system. I'm like, “Just tell me what to do.” Just okay, “eat the pig dung,” okay, “Leave me a bite,” or whatever. Whatever it is. Just tell me what to do. So.  ANDREW: Yeah.  DANIEL: Yeah, it's great.  ANDREW: I used to, you know, get some people who would bring their, you know, like, elderly, Cuban elders to the store. You know? And pick up stuff. DANIEL: Mm-hmm. ANDREW: You know, they're here in Toronto to do a thing, and they'd bring this person to the store, right? And you know my Spanish is not great [laughing] and their English was not great, and we'd like, know some like, Yoruban words in common or whatever. And you would see how sweet and genuine and nice they were. And then they'd notice that like, you know, I've got plants growing at the front of the store for working with religion, and they'd be like, “oh, alamo,” I'd be like, “yeah, yeah,” and we'd have this like sort of pidgin conversation and a bunch of other things, and mostly what it would be is our hearts being opened, all this sharing of our love of this religion and these spirits ... DANIEL: Mm-hmm. ANDREW: And the continuity of that. And it was such a beautiful and uplifting experience, even though there wasn't a lot of words that were associated with it. There was just so much communication happening at other levels, and you could, you know, I could feel my Shango just being happy about it, you know, be like whoever there, too, just being happy about it, and so on. You know? It's so uplifting in that way, right? But ... DANIEL: That's good. It's one of the things in, you know, we had mentioned in our previous chat about my talk on practicing the traditions of other people's ancestors. And-- ANDREW: Mm-hmm. DANIEL: I respect it a lot about the necessary and important dialogues around cultural appropriation, and especially, not only, but especially around respecting different Native North American or First Nations, as you say, traditions, and being mindful of what the conditions of involvement, if that's open, to non-Native people are, etc., and what's important to understand is those same parameters are not universal, and how cultures are shared and understood from one part of the world to another really vary.  And Yoruba culture, for example, is generally an open system. Yoruba people in my experience, in Yorubaland, have never had anyone feel off about me being there and training in Orisha, except for the Christians, who were like, “Why don't you want Jesu?” I'm like, “We have Jesu where I'm at,” it's like, “It's fine, like, go Jesu!” but it's not why I'm here. And one of the things that is important though, is, it's family, like you're stepping into a family, a spiritual family. It's not like a “Hey bro, thanks for the culture, now I'm gonna go back and set up shop, I got what I need.” There's a ... And so when your teachers hit you up for money, it's family. That's what like, you can't be part of a family and have a bunch of stuff, and then other people don't have something, and you don't share it.  ANDREW: Yeah. DANIEL: And so it's ... It's not like you're getting exploited. I mean, that also happens. But just the ethic of sharing and supporting one another. If people don't want that, then they might not want to get involved. because most indigenous systems that I know of that are open to people not of that blood ancestry hold things in a family-oriented way. There's intimacy with that, but there's also connectivity, reciprocity, accountability. Yeah.  ANDREW: And, you know, so, you know, my immediate family where I was initiated lives in the Detroit area, and my, you know, my elders are in Miami, you know, and like, but like, especially when the Detroit folks are doing work, you know, especially bigger things like making priests, you know, I always show up, like, you know, it's like you, when they're doing the work, and you're like, “Oh, it's so inconvenient for me to take four or five days off and go down there and help out, right?” And it's like, yeah, it's inconvenient, and you know, it's time off work, and it's whatever, but it's what those people did for me, right? And it's what allows all of that to continue, and it's a chance to, you know, to also sustain those connections, and you know, sing together, and sit and joke together, and, you know, complain about handling the ... cleaning up after the animals together, and whatever, it's just part of it, right? Like ... DANIEL: Right. ANDREW: And in the absence of being willing to engage that community element of it, right? It's pretty ... If you don't have the community element in one way or another, especially in the Orisha tradition, you don't really have much of anything, you know?  DANIEL: It's true, with the tradition, it in my experience is very communal, and there are a lot of ritual domains of activity you just can't pull off solo.  ANDREW: Yeah.  DANIEL: And it's just that, you know, it's a lot of hard work, it's heavy lifting. And for people who have worked with psychoactives, there's a certain kind of feeling among the group after a long, successful, like all night acid trip, when the sun's coming up, you're sort of like, “Oh, we've just gone through something together.”  ANDREW: Mm-hmm. DANIEL: And, and, minus the LSD, there can be a sense after a multi-day ritual of a strong sense of magic and beauty and intimacy that's shared through all the effort and all the devotion ...  ANDREW: Mm-hmm. DANIEL: That it takes to keep old lineages of practice alive.  ANDREW: Yeah. DANIEL: Yeah.  ANDREW: For sure. And I think it's, I mean, one of the other points that I think was super important ... It's been a while since I listened to that talk and we'll link to it in the show notes, cause it was a good talk. Folks should go back and listen to it. You know, is also the fact that these are living traditions, right? They have continuity. DANIEL: Yeah. ANDREW: And, you know, but there's a big difference between, hey, we're gonna call up some Greek deities and see what happens, you know, and, like, or you know, see what happens sounds dismissive, I don't mean it in that way. And you know, there's nobody, there's no continuity to ancient Greece, in that particular way, versus there are people who've been practicing these traditions from person to person to person, all the way through until now, and you can actually go and ask those people and they can answer you as to what's done and how it's done and why it's done. DANIEL: Yeah. No, it's true. People don't ... If they don't know something, would be in the habit of divining on it, but I wouldn't want someone to, like, not go to flight school and then divine on how to fly the plane. [crosstalking] Yeah.  ANDREW: Yeah. There's that great proverb, which I'm sure you know, which is “Don't ask what you already know,” right?  DANIEL: Right. ANDREW: And I think that there's a sort of choleric glory to that which is, you know, there are things you just shouldn't ask, cause you should already know them, right?  DANIEL: Right. ANDREW: You don't need to ask if we do this thing because we know we don't. You know? DANIEL: Yeah.  ANDREW: We know that Oshun won't take this as an offering. We know that we don't do this kind of thing. We know that, like, you know, you don't ask if you could rob a bank cause the answer's already no. You know? DANIEL: Right. And there's a beautiful essay [inaudible 31:07] by Ologo Magiev [31:09], a child being asked to divine, and their parents died young and so they didn't get the information. And so they invoke their ancestors, and bring a lot of humility, and wing it, and it turns out fine. And, and I think there's also this kind of an implicit message, “And don't do that again. Don't pull that card too many times.”  ANDREW: Right?  DANIEL: [laughing] Then go train! ANDREW: For sure, right?  DANIEL: So, it's both. The deities have kindness, and benevolence, and also, careful! ANDREW: Yeah. And, you know, I was traveling, and I got a call that a friend of mine was like at death's door in the hospital, basically, right? And, you know, and I was just literally at a rest stop getting, gassing up the car when I checked my phone in the middle of New York State, right?  DANIEL: Mm-hmm. ANDREW: And I was just like, all right. And so I went and, you know, kind of looked around for some stuff, and it's like, there's nothing, like I can't, there's nothing I could really sort of put together here, so I just collected a bunch of white flowers and, you know, it's really hilly, right, so I just took them to a spot that I thought was appropriate for Obatala ... DANIEL: Mm-hmm.  ANDREW: And I was like, Obatala, this is all I have today. I'm here, it's this situation, and I need you to accept these and intercede in the situation. And you can get away with that. But that's not practicing the tradition. And that's not gonna, as you say, it's not gonna fly all the time, right?  DANIEL: Yeah. ANDREW: When you're at home, you can do all sorts of other things, you have your shrines or your ancestors or wherever you're working with, right? They will accept these things, cause they do understand circumstance and they're not tyrannical about it, right? They just say, you don't want that to be your way of practicing forever.  DANIEL: I spent years like, I don't know, not quite 20 years, not involved in a really dedicated way in one set tradition. I was training with different traditions for a period of time, and would definitely learn stuff, and would develop my own ashe [33:20] or whatever, but I wasn't like embracing one fully, as an operating system. ANDREW: Yeah. DANIEL: But I learned that it's possible to do it that way. That was actually really helpful to me. That it's possible to go deep with one's own ancestors, to go deep with the spirits of the land, where you're at. ANDREW: Sure. DANIEL: And to get to know them, and to get clarity about your own destiny and to just constellate in the different powers and forces and spirits that are gonna help you to do that. And I also ... that there's loneliness in going it solo, as well. There's like a freedom and a loneliness, both. And it drove me eventually to ... You know, I spent almost ten years involved in Orisha practice and Yoruba ways before I decided to initiate. And it's like a long slow dating process. It wasn't a lot of charisma. It was like, oh, you're the last one left standing, and ... ANDREW: [laughing] DANIEL: We have a ton of compatibility, why are we not doing this? And I go, okay, I guess we're gonna do this. So we just had the high match on the dating, you know, religious dating profile website. So I'm like, oh, maybe we should try this. And, and I haven't regretted it at all. It's very ... It's been a relief. The sense for me is of being held in a bigger frame. And it's not really ... It's not what I teach publicly, I'm not publicly offering services in that way, even though there are certain ones I could, in integrity.  I'm still in training, I'm still trying to learn Yoruba language, and especially with a west African orientation of practice it's such an aural language-based tradition, especially Ifá practice in particular, so I'm trying to hold a ... I think if you're not ancestrally of a tradition, the standards are even a bit higher for you to get it right, which I think is fair and understandable. Especially with the cultural climate of racism in the west and all that, for European ancestor people to be doing west African Ifa, you need to not look like a fool doing it, and so part of that looks like studying the language and really, you know, taking to heart the training.  ANDREW: Mm-hmm. DANIEL: But, it's possible to go really deep without stepping into a tradition. And there are a lot of ritual advantages to having a system to work from, as well. So I appreciate both sides of that. Yeah.  ANDREW: Yeah, for sure. I think you can get there ... I think you can accomplish the same ends either way, right?  DANIEL: Yeah, yeah. ANDREW: I think that where it gets, where it gets touchy is where you're solely working independently, but within the set of spirits that has a living tradition. If you're only working independently and devoid of traditional teaching, you know, that's where it starts to become a question for me of what ... DANIEL: Well, yeah, no, if the main powers you're working with are the Orisha, it's like, well, you've got to, here's the front door. You can try crawling in the window, but it's going to go badly, so.  ANDREW: Yeah.  DANIEL: Yeah. But if you're just working with the weird old land gods and your own ancestors, you can get away with it. yeah.  ANDREW: For sure.  DANIEL: Yeah, for sure.  ANDREW: Yeah. I also like the weird old land gods. You know? There's this beautiful ravine, you know, about a two-minute walk from the shop, [crosstalking 36:45] in Toronto. It runs through and you know, under there, there's sort of part of a buried river, that was once upon a time up on the surface, and all sorts of stuff, and there's wonderful and magical energies that are there, and really fascinating things have happened in that space over time. You know? Like I was ... I was there making a ... dealing with something and helping somebody, and making an offering essentially to the spirit of that place in the snow, right? And then when I came out of sort of the wood part back onto the path, all of these moths emerged, these white moths. And I'm like, there's snow on the ground, and it's snowing right now, what is going on with these things? And I'm like, all right, I'll take it. Big old yes from the spirits of this place on that thing, you know?  DANIEL: Mm-hmm. ANDREW: So I mean yeah, there's some amazing stuff that can happen in those ways, for sure.  DANIEL: Nice. Yeah.  ANDREW: So, I mean, first thing is, I'm going to ask you now if people should, if they're listening to this, and they want to think about starting a, you know, where they should start? And I know that one of the answers is definitely, they should go read your book, cause your book is great. DANIEL: Sure. ANDREW: But like, for the context of our conversation today, where would you kind of point people? Where, where do you point people [inaudible 38:02]? DANIEL: I'm not a very trusting person, really. So, if I were to listen to this conversation, and I didn't know that I'm a good person, I would go to my website, which is ancestralmedicine.org. Root around there, see what the vibe is, and there are other talks, or whatever, and see if you, you know, get an instinctual, this guy's not crazy vibe from where I'm coming from, and if you're drawn to the ancestral work, there are three main ways to engage.  One is to connect with one of the practitioners in the directory there. And there are 30 some people at this point who are trained in the work. Men, women, all different genders of people [38:43--not sure I've got his exact words here], ancestrally diverse people, lots of different opportunities for low income sessions, sessions in seven languages, so, opportunities to connect with people directly for session work. That's the most efficient way. Another is that I offer an online course that starts in December, that's thorough, and it maps along the heart of the book, chapters 5 through 9, which is lineage repair work, and there's a lot of support throughout that course, so that's an option, and I'll also be offering a course through the Shift network in the fall.  And then, a third way is the in-person trainings. And the last one I'm going to guide probably in North America will be in just over a week in Ottawa, the 24th to the 26th, and there's a talk on August 22, next Wednesday, in Ottawa as well, and all the info on that is on my site, and additionally, to that, there are trainings in maybe ten cities and also coming up in Australia and Mexico and maybe Russia and Canada and Victoria, so. And those are done by students who I trust to guide the work. So in person work, online course, or sessions, are, in addition to the book, the three main ways to plug in. Yeah.  ANDREW: Perfect.  DANIEL: And, and, you know, like just to say it, if you're wary of people, which is warranted, this approach to the work doesn't involve the practitioners or me or anybody saying, “Hey, this is what your grandmother says to you.” It's about stepping the individual through a process of reclaiming and re-energizing their ability to connect directly with their own people. So, it's an empowering approach in that way. It's not somebody getting all up in the mix and channeling messages to your people. There's nothing wrong with that, it's just not this approach, so. And especially if your family's a mess, it's useful to do ancestor work. Cause you get some space from all that, and connect with what's beautiful and trustworthy in your own blood and bone lineages. So that's grounding, it's helpful, also for the cultural healing that's needed.  ANDREW: Yes. Well and I think it can be quite liberating, you know, because we're carrying those patterns, right?  DANIEL: Oh, yeah. So you can relate consciously or unconsciously with your people, but you don't get to opt out of relatedness. Yeah. ANDREW: Exactly, right? And if we can tidy those up and take some of that burden off of us or free ourselves from that, right? Then we get to show up much differently in that way, right?  DANIEL: Yeah. I think the masquerades in Yoruba culture, Egungun, and it's a blessing when they come around, but it's also a lot of people try not to be touched by them. And so there's ... It conveys something about the ancestors, like, they're dangerous to avoid and they're dangerous to have around. ANDREW: Yeah.  DANIEL: But, whatever, it's just like living humans. [laughing] ANDREW: For sure. People are challenged on both sides of the veil, right?  DANIEL: [laughing] Yeah, exactly.  ANDREW: For sure.  DANIEL: So, good.  ANDREW: Well, thank you so much for making time today, Daniel. It's been great to hang out and chat with you.  DANIEL: For sure, thanks, Andrew, thanks for your service, here. Blessings on everything you're up to. ANDREW: Thank you. DANIEL: Yeah. Good.   

Given the state of the world we need to find better ways to relate to each other and grow. This is exactly what Andrew and Siobhan talk abot in this episode. How to find our way towards grpowing and undoing the conditinoing of history. This converstaion is about finding posibilities, opening to others and working to change the world for the better.  The link Siobhan mentioned, an inquiry practice for allies: https://radicaltarot.com/7-questions-earnest-allies/   A link they wish they'd mentioned, where I'm talking about oppression and sliding scales in spiritual business:  https://radicaltarot.com/lets-talk-about-sliding-scales/   Their newsletter (best way to keep in touch): http://bit.ly/radicaltarotsubscribe   Think about how much you've enjoyed the podcast and how many episodes you listened to, and consider if it is time to support the Patreon You can do so here. If you want more of this in your life you can subscribe by RSS , iTunes, Stitcher, or email. Thanks for joining the conversation. Please share the podcast to help us grow and change the world.  Andrew You can book time with Andrew through his site here.    Transcript  ANDREW: Welcome to the Hermit's Lamp podcast. I am hanging out today with Siobhan, who is a card reader who I know through the tarot community, but who I really wanted to sort of have on the podcast and sort of talk about politics and identity, and how we interact with each other, and how we can try and have better, more humane, more open conversations about what's going on with each other and in the world right now.  Because I feel like in a lot of the spiritual communities, there are, you know, some awareness of these things, and then there are places where there's just no awareness, and so I thought that Siobhan would be a great person to have on and talk about some of this stuff and see what comes of it. But for people who don't know who you are, who are you? What are you up to?  SIOBHAN: [laughing] Well. I am, primarily, a tarot reader and writer. I write most often at LittleRedTarot.com, which is an intersectional alternative space, and I also write at my website at RadicalTarot.com. I spend a lot of time writing about the intersections that I live on. And so, that might look like writing about race, writing about other marginalized groups, writing about chronic illness, or mental health issues. And so, I spend a lot of time writing about political topics, although, you would never believe it, I'm not really as political of a person [laughing], not usually, but my writing does tend to be pretty authentic and pretty raw in talking about my experience in marginalized communities. So, that's a lot of what I end up doing. ANDREW: Mmmhmm. And -- so -- Siobhan and I have been talking for a while about being on the podcast, and for a variety of reasons it keeps getting nudged into the future, until today. But one of the things that sort of surfaced recently was sort of a conversation which we were both a part of, around ... Not to give away sort of personal information but, somebody was called out for a behavior, and, you know ... And, and, you know, sort of Siobhan and I were sort of both the voices in that conversation that kind of migrated towards, “Well, there is something to what they're saying, there's something that we could consider, right?”  SIOBHAN: Mmmhmm. Mmmhmm. ANDREW: You know, and so, it kind of reminded me that this was the conversation I wanted to have ... SIOBHAN: Mmmhmm. ANDREW: And, you know, I think that there's ... You know, we live in interesting times, right?  SIOBHAN: Right! [laughs] ANDREW: Where, the ways in which people have access to each other, the ways in which people treat each other, especially online but also in lots of other places, you know, it's often really unclear to me whether ... What's helpful and what's not, right?  SIOBHAN: Right.  ANDREW: You know, and so ... Yeah, I'm just wondering ... Because your response was so wonderful, I'm wondering, you know ... SIOBHAN: [laughing] ANDREW: If you could sort of share a little bit of what that idea was, you know?  SIOBHAN: It's so funny. Yeah, you know, the first thing that pops up when you talked about that, was a post I wrote, actually, a very similar time of year, maybe two years ago, and it was in response to Kelly-Ann Maddox's #TarotSoWhite discussion. I don't know if you saw any of that. But the dialogue came up around how many decks there are that have representation, how many diverse decks that there are, and so, it was an interesting time, because it was the first time I had ever heard anyone sort of call out this notion of the tarot space being predominantly white, predominantly occupied by a certain demographic. And I want to say, I had mentioned it briefly in a tarot chat, and then it came up later again and again, but the dialogue was pretty interesting and fruitful at the time. And it was funny, because the piece that I wrote in response, actually was contrary to the original callout. [laughing]  So, whereas the original assertion was, there aren't very many decks with people of color, I wrote, “Well, actually, there could be more, way more ...” At the time, it was two years ago. “But they do exist, and to reference them as if they don't is erasure.” And I remember at the time having a really sweet conversation with Kelly-Ann, where she realized how many different options were available that actually she hadn't seen yet, and it was really amazing to get closer to her and to dialogue in that way, and it went really well.  And so, at the time, I didn't have the concept of a call-in, versus a call-out, and you'll hear those terms more commonly in feminist spaces, people talking about drawing attention to a behavior or activity that they saw that could be problematic, in a way that may be perceived as shameful versus as an invitation to dialogue, to go deeper and to learn something. And so, I didn't even have a concept of that, at the time, I just responded with pure emotion. It was a very emotional summer, I want to say, there were a lot of acts of violence that had just happened, in the news. Perhaps the first of the series that kicked off all the -- I know it's hard to remember a time when it wasn't [laughing] -- all the time. ANDREW: Yeah. SIOBHAN: It was less visible then, so it was the first instance. And so, yeah, this conversation has just gotten bigger and deeper in the spiritual community and also in other communities, and now, people who have never encountered any sort of idea about their own privilege, or about the experiences of marginalized groups, are now encountering these experiences, and not everybody who calls people out necessarily has the space to do so in a way that is kind or compassionate, and not everybody who is called out or in necessarily knows that there is any information to glean from it.  And so, it's so interesting to watch these conversations happen. [laughing] It's a very primordial time for these discussions. It's very new to many people. And it's worth it and it's exciting, but there's also issues when it can be tender.  ANDREW: Mmmhmm. SIOBHAN: Times when it can be tender.  ANDREW: Yeah, I mean, I think it's ... I mean, it's challenging on many levels, right?  SIOBHAN: Mmmhmm. ANDREW: And I think that for people in all of the positions to have openness to where other people are coming from ... SIOBHAN: Mmmhmm. ANDREW: And openness to being present and sort of curious about the process. SIOBHAN: Mmmhmm. ANDREW: You know? I mean, it's really tough, and certainly, at times, not possible or not even appropriate.  SIOBHAN: Mmmhmm. ANDREW: But, it's one of the things that I dug about your, you know, your response in that conversation was, you really were like, “Huh. Well, that's really interesting. Okay, where are you coming from? What is that about? What does that mean?”  SIOBHAN: Right. ANDREW: You know, there was a curiosity to it, right?  SIOBHAN: Right.  ANDREW: And I think that it's such a powerful place to be, right? Like, curiosity and openness are so profound when we can find our way to those positions ... SIOBHAN: Right. ANDREW: But, you know, it's certainly not easy, right? Or, and you know ... and definitely not always possible or appropriate. SIOBHAN: Right. It's the edge of the cliff. ANDREW: Right?  SIOBHAN: It's that full space.  ANDREW: Yeah. SIOBHAN: And to even just -- I remember in that conversation, the topic we were talking about was so unfamiliar to me, in a way, I said to myself, it had never occurred to me to be mindful of this thing that even you're bringing up, now I can know, moving forward, to think about this marginalized group which I had not considered, when I create and when I collaborate and when I support. And to really be humble in that moment, and to notice my own privilege, having not had to think about it ... ANDREW: Mmmhmm. SIOBHAN: And owning that to. A lot of ... There's a lot of assumptions made about who has privilege to check, and it's so many more people than you would imagine, so many more kinds ... I've been really exploring the privilege of someone who -- if you're a person who, if you're photogenic, if you're pretty, if you're thin, if you have money, there's so many different ways to look at it. It's so much deeper than just well, there's a binary and everyone on this end is victimized and everyone on this other end is victimized and not everybody on both sides of it have that awareness. And so, once you realize [laughing] that fact, it behooves you to be curious, because there's so much to learn.  ANDREW: Mmmhmm. SIOBHAN: There's so many different angles to really realize where you have been blessed and where you continue to not be blessed based on things that are circumstances, perhaps. And it's very hard at times, but it can also be interesting, if a person has the space, you know.  ANDREW: Mmmhmm. Yeah, I remember, a couple of years ago now, I did this really long, like 100 or 150 question survey that sort of evaluated your privilege, right? SIOBHAN: Mmmhmm. ANDREW: And, you know, it wasn't like ... I've seen some shorter ones since then and I'm always kind of like, I look at them, and ah, it's like, it makes some sense, but this one was so in depth, and I remember, like, going through and sort of like answering the questions and seeing ... Seeing things that, you know, clearly highlighted my privileges, you know, for me. Like, oh yeah, that's totally me, I totally have, I have access to that, you know.  SIOBHAN: Right, right.  ANDREW: I went to university, right?  SIOBHAN: Right.  ANDREW: I did this, I did other things. And then all these other things that I never even -- I mean, many of which I was totally aware of but some of which I didn't even really consider part of the conversation, right?  SIOBHAN: Right.  ANDREW: You know, and things that I didn't have, that I was like, hmm, interesting.  SIOBHAN: Right. ANDREW: And then I started to think about the ways in which, you know, certain kinds of situations around family structures and other things, you know, and the historical family structures ... SIOBHAN: Right. ANDREW: You know, whether your families stay together or don't stay together ... SIOBHAN: Right.  ANDREW: How those ... like, so many layers of conversation ... SIOBHAN: Right. ANDREW: Can impact these experiences, you know?  SIOBHAN: Right. ANDREW: Yeah. And to me, that's where that curiosity comes in, right?  SIOBHAN: Mmmhmm, mmmhmm. ANDREW: How did this shape me or shape somebody else? How do these forces exist in our culture?  SIOBHAN: Right.  ANDREW: Why is one structure prioritized over another?  SIOBHAN: Right. Right. And then as consciousness deepens, and as awareness deepens, how do I transform or transmute all of the pain that I'm now aware of? [laughing] ANDREW: Right? Yeah. SIOBHAN: My own, and also society, because it's a lot. And it seems overwhelming at times when you really open up to that awareness, and which is why some people will choose, unconsciously or consciously, not to be aware of it.  ANDREW: Mmmhmm. Well, and that brings us to a topic we were chatting a little bit about before the call, which is this spiritual bypassing piece, right?  SIOBHAN: Mmm. ANDREW: You know. When do we suddenly try and use, you know, a spiritual tool to skip our pain or skip our privilege or skip something else? You know? Instead of, instead of actually digging into it, you know? When do we avoid that shadow work?  SIOBHAN: Right.  ANDREW: Instead of like, honoring the wholeness of our experience and dealing with it all ... SIOBHAN: Right.  ANDREW: And then what kind of things come from that, right?  SIOBHAN: Right. Is it at that moment of realization when you open to ...? How much is really happening, how many different layers ... First of all, if you're still in it, there's that space of, oh gosh, how do I hold this for myself, and if you aren't in it, if you have traversed and if you have some kind of mobility, and this is more common as we interact across the streams of privilege, you know. I have access to all kinds of things through people who have access even though I don't have the access, and now there's this opportunity for guilt, this sense of unworthiness, or even thinking about, oh my gosh, my ancestors, they had this thing, they did this thing, and now I feel this sense of guilt over that.  And so, there's an opportunity, or a ... More accurate to say, a tendency to say, with spiritual practice, to say, okay, being spiritual, having arrived, being enlightened, that means I don't get to feel those things any more. [laughing] I get to be somewhere other than those things, because it's not holy to feel guilty, unworthy, you know, anger, hostility, it's not holy to feel afraid of things that are different, they mean, these things are not spiritual things, and so ... ANDREW: Mmmhmm. SIOBHAN: We hear a lot of talk about quote, letting it go. ANDREW: Right.  SIOBHAN: I mean, it's so popular to talk about letting it go. This is a pet peeve of mine. [laughing] ANDREW: Uh huh. Tell me all about it!  SIOBHAN: [laughing] If you read my stuff, you'll hear me going on about it all the time cause it's like, we want to let the things go that are the darkest things, that are, they keep returning because they're very deeply embedded in our ancestral story or our own story or maybe just because it's a part of us, or we haven't integrated it, we reject it, and so there it is again.  And so, the notion that we can continuously keep trying to let something go, rather than just sit with it, you know, which is awful, and terrible, and we often don't want to do it, but, sometimes when we are able to just sit with it, without the judgement call, what this means, what this means about who I am, then, it has less of a pull, you know, even when it shows up. But it's counterintuitive, so instead of doing that, everybody ... You know, it's very popular in the spiritual community to want to let go, we're gonna let go, every full moon we're gonna let go! [laughing] And it's like all right, that's ... We can keep it up, I guess. [laughing] ANDREW: Yeah, I mean, I think that there comes a point, you know ... I have this body of work that I created called the Letting Go Work, right?  SIOBHAN: [laughing] I'm sorry.  ANDREW: And so, but the focus of the work is ... is actually to go and sit down with your shadow, right?  SIOBHAN: Right.  ANDREW: It's not ... It's not this process of like, you know, and then I'm gonna go into the spiritual bath and shower all this stuff off me, it'll go down the drain, it's gone forever.  SIOBHAN: Right. ANDREW: It's the process of building conscious communication with the shadow stuff ... SIOBHAN: Right. ANDREW: And then sustaining it on the regular ... SIOBHAN: Right. ANDREW: So that, you know, you're checking in with that, and so your shadow has a chance to say, hey, you're ignoring this crap over here.  SIOBHAN: Right! ANDREW: Hey, what about this? Hey, this is ... You know, you're being inauthentic or you're denying something, right?  SIOBHAN: Right. ANDREW: Or you're really mad, you've got to let it out, dude. Because if we can talk to that stuff, and sit with it and be present with it and engage with it, then we have a whole different relationship to it. Right?  SIOBHAN: Right. ANDREW: But like, Carl Jung did not say when we get through the process of individuation that our shadow is gone.  SIOBHAN: Right. Poof!  ANDREW: We're living in relationship with it then, right?  SIOBHAN: Poof!  ANDREW: It matters. SIOBHAN: [laughing] ANDREW: Exactly. SIOBHAN: Yeah! And it's like, if a person comes from a place where they're not wanting to do that work, that very needed work of upholding space for this thing, then there's no way they would be able to, when they actually encounter that shadow out in the world. So this person who is marginalized in ways they can't understand, the person who doesn't have the privilege they have, if that person calls out to them, in the same way their shadow calls out to them, why would they have a different reaction? They would do the same thing. It would encourage that person to let it go. It would encourage that person to speak in terms of love and light and always gravitate toward and pay attention to love and light and they would say, ignore the things that don't meet or match that paradigm, the same way they say to themselves, and so ...  I always, there's a little part of me that kind of dies, when I hear someone say, “Turn, you know, turn your attention entirely away from this thing that is so much a part of you and so much your struggle and that you're feeling.” Cause it's like, people need that space for themselves, before they can have and hold space for other people, they're very much linked, and the notion that we can get away is somewhat contrary to the notion that we're all part of one great big thing, which is underneath a lot of spiritual practices anyway. ANDREW: Right. Well, there's definitely that. Yeah. It's one of the best pieces of advice I got when I first started working as a reader, was a good friend of mine basically was like, “So dude, make sure you deal with all your crap.”  SIOBHAN: [bursts out laughing] ANDREW: Deal with it, deal with it all, stay clean, you know, stay clear about it, work to stay free of it, because otherwise you're going to sit down with somebody and try and work and their pain is going to trigger your pain ... SIOBHAN: Right. ANDREW: And then it's going to go all sorts of sideways, right?  SIOBHAN: Right.  ANDREW: Mmmhmm. SIOBHAN: Right. A business is amazing for really shining the light on every crevice that you thought ... [laughing] that you were done with! ANDREW: Right?  SIOBHAN: Oh, what about this? What about this here? [laughing] What about this thing that isn't finished?  ANDREW: Mmmhmm. SIOBHAN: Yeah. There's a ... a lot more compassion that could stand to be doled out in all directions. [laughing] ANDREW: Right? Inwardly as well, you know? All of it. Mmmhmm. SIOBHAN: In all the directions. ANDREW: Yeah. So. What, what ... I'm going to put you on the spot here, okay, so forgive me. SIOBHAN: [laughing] ANDREW: You can opt out if you need to. SIOBHAN: [laughing] ANDREW: But like, what would you hope somebody would do if they were ... If they run into something new that they weren't aware of ... Would be kind of a problematic thing? You know, whether it's ... whatever its focus is, gender, race, or any number of sort of different things, but like ... What would you hope that people, how would they react?  SIOBHAN: Oh, man! It's tricky. And I say that because the answer would depend in a large part on who that person was. And here's what I mean. There's a spectrum. If a person had an abundance of energy and awareness and privilege and time, it would be really nice if we could have that curiosity response like, Oh! Why is this coming up? you know? Is there something to learn here? Is there something I don't know? Is there ... You know. I acknowledge that this has nothing to do with me because anything anyone ever says generally has nothing to do with anyone, because they're all dealing with their projections, but at the same time, is there something I could learn, if they had that space, but the honest to god truth is that some people, whatever their sense of abundance or privilege or access or whatever they have, they may not have the space.  And a second-best thing, in that scenario, would be if they could actually see that they don't have the space. So that looks like, Wow, I don't know what to do with this, but I know at least that I'm feeling a defensive response that I want to prove something and so maybe I'll just pause, and that's it.  ANDREW: Mmmhmm. SIOBHAN: Just a pause where they can see and be with the fact that that's what they have the space for, they have the space for maybe, a pause, and even getting to the point of pause is HUGE. You know, cause the natural thing to do is just react ... ANDREW: Mmmhmm. SIOBHAN: Savor, be right or reassure, whatever the deal is, and it would be amazing to even have the choice in a moment, and so, having the choices coming from working on things before you were even in the situation [laughing]. So, it's really hard to say, oh man, curiosity, willing to be open to possibly having missed something, possibly not knowing something, possibly being wrong. And, it depends on the person and if they have space. I actually wrote an entire blog post about that very thing you just asked. [laughing] ANDREW: Well, perfect! We'll put a link in the show notes. SIOBHAN: It was the most viewed blog post I ever wrote, and I wrote it that summer that we were just talking about ...  ANDREW: Mmmhmm. SIOBHAN: Right before that whole discussion cause, it was just so painful to see so much death and to be reminded that no matter how much you progress, or at least in my instance, how much I had progressed and how much better I felt. Yet within, that there were still those dark things that were my reality, that may be my reality, without, and so in there it really encourages people to have a dialogue with what they need, really, first, because if they don't know, they can't, they can't offer anything. They have to come first, and they have to also acknowledge a reality in which they may be coming first many places without any effort on their part. ANDREW: Mmmhmm. SIOBHAN: They may be central, they may be primary, they may be the first thought for entire nations. [laughs] And so, there's the thought for: Do I have the space for the person who unlike me, doesn't come first, in my nation, in my society? And being honest about that. Because some people have a culture that is ingrained and it's very fragile, and they actually may not know all that they may be capable of, they may not have been invited to step into their fullness just yet. And so the kneejerk reaction, which is natural and human ... It might be much smaller than they're capable of being. And so it can be exciting to think about interaction with a person where they actually realize more their resilience. ANDREW: Hmm. SIOBHAN: And they say, Oh, I've felt defensive and offended every time this has ever happened in my whole life, and maybe I have room for more reactions.  ANDREW: Mmmhmm. SIOBHAN: You know?  ANDREW: Yeah. SIOBHAN: Maybe I have room for more than just my central and my primaryness. Maybe based on that solid self-care, you know, first step, I have more resilience than I thought. More capacity to notice when I'm expecting someone else to be resilient in my stead. And maybe perhaps a habit I have of doing that all the time. [laughs] ANDREW: Yeah. SIOBHAN: You know? ANDREW: Mmmhmm. Well, and I also think that pause is such a great notion. Because I think that ... I think that we don't always even understand what we might do, or how we might do it, or what could be possible?  SIOBHAN: Mmmhmm.  ANDREW: Or what might shift to make things possible over time. SIOBHAN: Mmmhmm. ANDREW: Like one of the things for me is, you know, I was aware for a while that this podcast was inaccessible to a bunch of people, right?  SIOBHAN: Mmmhmm, mmmhmm. ANDREW: You know, because they are unable to listen, you know? And, you know, and it took me awhile, like maybe six months of pondering that and then looking at what it would cost me to provide transcriptions. And then looking at my wallet and being like, “I can't do that.”  SIOBHAN: Right. ANDREW: And then thinking about it and looking at options, and then, you know, it wasn't until one day ... And I was aware of Patreon the whole time, you know, which is like this sort of people pay per episode to support stuff.  SIOBHAN: Right. ANDREW: I was aware of it the whole time, but I don't even remember what happened, but somebody talked about it in a certain way. And I was like, “I could use Patreon to make that happen,” you know?  SIOBHAN: Right. ANDREW: And then that took a little bit of time, you know? And then now, every episode comes out with transcriptions. SIOBHAN: That's cool! ANDREW: You know, which is, which is, exciting, right? But like, but, if I had gotten stuck at I can't do this -- I was stuck at I can't do anything about this today. And left it at that, then it wouldn't be where it is now. You know? And that's one of the things that can come from the pause, right? SIOBHAN: Right. ANDREW: It can come from, you know, it's just like, putting a little sign up on the wall that says this is a thing I'd like to do at some point, somehow. SIOBHAN: Right. ANDREW: I'd like to change this issue, and then, and then, hopefully, time and circumstance shift in a way that allows it to be resolved ... SIOBHAN: Right. ANDREW: You know? You get an idea to do something different. And maybe it doesn't, you know, I mean, because there are still times when offering stuff like that is beyond the means of whatever it is that I'm doing, you know?  SIOBHAN: Right. ANDREW: Some of the classes that I run are fairly small, and so it's not super possible, but, you know, we can set our intentions and we can ponder these things, and they can sort of open us up to other possibilities, right?  SIOBHAN: Right, right.  ANDREW: Yeah.  SIOBHAN: That's a powerful example. ANDREW: Mmmhmm. SIOBHAN: That's a really powerful example. Especially the notion of, even if I can't do this thing right this second, I have space to think about it. ANDREW: Yeah. SIOBHAN: You know, because some people, they file it away under, “I can't do that. The end.” And then they never have to think about it again. Like they're absolved. This is that bypassing coming up. It's like, “I couldn't in this one instance implement it, so I won't worry about it.”  ANDREW: Mmmhmm. SIOBHAN: But when there's a willingness to stay with it, to stay with this other reality that isn't yours, in that perfect example that you just gave, more is possible, eventually.  ANDREW: Yeah. And also, you know I think that it's also important to understand that perfect isn't the goal. Right? SIOBHAN: Mmmhmm. ANDREW: I mean, perfect would be lovely if it existed anywhere. Right?  SIOBHAN: Right. [laughing] ANDREW: But when we're working on these things, perfect can't be the goal. You know, because I think, at least for me, perfect equals immobilization. Right?  SIOBHAN: Right. ANDREW: Perfect equals this space where I just can't continue because, you know, because I can't get there. Right? You know? I mean, there's nothing about my life that allows me enough time and space to make anything perfectly ... SIOBHAN: Right.  ANDREW: So I pursue just sort of working on stuff, right?  SIOBHAN: Right. ANDREW: And I think that that's part of the ongoing sort of dialogue between curiosity and openness too, right?  SIOBHAN: Right. ANDREW: Recognizing I will do my best, or what I perceive to be my best now ... SIOBHAN: Mmm. ANDREW: And then we'll see what happens, and then I will engage with what happens afterwards, and then I will adjust, and improve, or change or whatever if I have space for that.  SIOBHAN: Right. ANDREW: Continue that process, right? Like it's not this sort of unfolding of this awareness of privilege in North America. SIOBHAN: Mmmhmm. ANDREW: I mean, I've been watching it flow for a while now, and it's not done, it's going to be done soon, it's going to continue, right?  SIOBHAN: [laughing] Right.  ANDREW: And that's, that's not even because ... Like, it would be tempting to be like, well, if everybody just accepted it, or was on board, or whatever, but I'm like, well no, because it's also a process of undoing, right? SIOBHAN: Right. ANDREW: And when you start moving stuff, you start having space to see other things. SIOBHAN: Right. ANDREW: And that doesn't mean that we shouldn't move anything because, you know, cause we'll find the dust bunnies under the couch, or, you know, whatever ... SIOBHAN: Right! [laughing] ANDREW: It's like, we should move those things and then we should move other things, and then we should see what's beyond that, right?  SIOBHAN: Right.  ANDREW: Mmmhmm. SIOBHAN: Exactly. Yeah. And the notion ... The notion of doing our best is interesting also when we consider that nothing ... there may not be an occurrence in our lives that actually calls on us to consider perspectives outside of our own. ANDREW: Mmmhmm. SIOBHAN: And that's where the notion of resilience can come in. For the person who is used to staying in their own perspective, they are only so large. There is only so much that is possible. Which is why tarot can be useful. When you come together with people over tarot, there's another perspective that's introduced. We do this in interpersonal relationships of all kinds, sure. And the person who doesn't have that playback, or the person who is isolated from cultures that they've never met, they're never going to come across a person with this worldview, their concept of their best might be limited. It may not even reflect the reality for them. And so it's exciting to think about people being expanded, and their notion of what's possible being expanded as a result of all these dust bunnies that we keep finding.  ANDREW: Mmmhmm. Yeah. Yeah, and when I grew up, I grew up in a suburb of Toronto. And, you know, when I went to high school, I think that, you know, in a school that probably had like 1000 students, there might have been a handful of people of color, you know?  SIOBHAN: Right. ANDREW: Like, one table at the lunchroom was like, people of color, and that was it, you know? And that was indicative of the whole town, right? And, you know? And now as we open to that stuff, you know, and as we open to other cultures, we can, you know, expand more and figure things out differently, right?  SIOBHAN: Right. ANDREW: And I think that it's easy to sort of look around, in, you know, and I always say, cause I live right in downtown Toronto now, right? Like one block from the gay village, and, you know, and in one of the most sort of diverse neighborhoods around, kind of thing.  SIOBHAN: Right. ANDREW: And, you know, it's easy to sort of think that this is also it, right? You know? And when I travel to other places, I'm like, oh no. I live in a little pocket that is SO different than everywhere else, right?  SIOBHAN: Right. ANDREW: And I mean not everywhere else, but like many other places, in a kind of a counterforce to that sort of living in the suburbs experience, you know, I now live the opposite, but both of them create their own limiting tunnels, right?  SIOBHAN: Mmmhmm. ANDREW: You know, I think it's ... I think it's really interesting to sort of try and understand what we're not living, wherever we're living, right? However we're living that, and sort of see what other people are actually up to.  SIOBHAN: Right. Right. And really honor our blinders.  ANDREW: Mmm. SIOBHAN: I ... Only in the last ten years, have I really appreciated the fact that I belong to the global majority. [laughs]  ANDREW: Mmmhmm! SIOBHAN: It's like, it's been the case for longer than that, but only in the last five to seven years, really, has that sat with me, and I had to go and seek out communities where they would discuss those things, for it to really become a part of my awareness.  ANDREW: Right. SIOBHAN: So, it's not even necessarily an appearance grants you access into different perspectives, you know?  ANDREW: Mmmhmm. SIOBHAN: It's a dialogue that you keep having, and keep needing to be willing to have in order to keep learning.  ANDREW: Mmmhmm. Well, and I think that willingness to have it is such an important thing, right? And from my perspective, for me personally, willingness to get out, you know?  SIOBHAN: Right. ANDREW: To look for it, and look for people who have the space to have that dialogue with me, right? SIOBHAN: Right. ANDREW: Because you want to be mindful that you're not sort of expecting ... SIOBHAN: Right. ANDREW: Somebody else to educate you, or whatever. Right? It's a thing that you should ask permission about, right?  SIOBHAN: Right. ANDREW: And, you know? Because otherwise we don't want to expect that I'm gonna run to this person and be like, so tell me all about this disability that you've got ... SIOBHAN: Right! [laughs] ANDREW: How does that happen, right? Tell me all about, your like, the color of your skin and how that impacts your life and your culture or whatever.  SIOBHAN: Right. ANDREW: You know, cause those things are ... That's problematic too, right? But like, looking for those permissions. And then being really really super willing to sort of, you know, if you're gonna ask, then listen. SIOBHAN: Right.  ANDREW: Like really listen, you know?  SIOBHAN: Right. ANDREW: As we're recording this, in September I have a tarot deck coming out through Llewellyn, which is the Orisha tarot deck, right? Which is a deck that sort of explores the overlap of my involvement with traditional Afro-Cuban Orisha practices ... SIOBHAN: Right. ANDREW: And my initiation into them, and my experiences for all these years playing with tarot and working with tarot. And one of the things that I did when I started, was I sat down with a friend of mine who is an activist and a person of color. And I showed them a bunch of the drawings that I was working on, and I was like, “What do you think? What do you feel? How does this hit you?” Right?  And not because I feel that they can speak for everybody, but because I felt like I needed somebody to talk to, and they were a person who was, you know, an artist as well as, you know, a spiritual person and so on. And we talked about it a bunch, and they liked what I was up to.  And then when I got to the end of the deck, I was like, you know, I'd made some artistic choices, I'd depicted a lot of people of color in the deck, and people with different bodies, and all these kinds of things, and I wanted to sit down and like, just sort of say, like, “Do you have thoughts and feelings about what was going on?” You know?  And so, I sat down with the same person and with somebody else, and I showed them the art work, again, and there were specifically a couple of choices that I made that affected about a dozen of the cards, right? And, and so, and I didn't bring up anything, I just sat down and showed them or whatever, and both people thought it was great. They really liked what I had been doing, they felt like ... They felt like it was good representation. You know, like one of them said, “I feel like I see my uncle in this card, and I feel like I see this person in this card, I really like it.” And I was like, “That's great.” Cause I was totally willing to redo a bunch of these cards. You know? And, and I think that we need to be, if we're going to enter into this, we need to consider that we might need to redo stuff. And it might be inconvenient. Or it might be a burden, right?  SIOBHAN: Right.  ANDREW: You know, and also, in terms of perfect, this is two people's opinion? Right? Like this is not everybody, and I am sure inevitably, you know, because that's the way the world is, people will have issues, some people will have an issue, or maybe not, but like, but I don't expect that it's perfect, you know? But I also couldn't poll the world, you know? And, and, so, we need to find our way to engage this stuff. And find our way to keeping moving forward and making things happen, you know? So. SIOBHAN: That's interesting. That's interesting, and it's interesting because it's a very popular notion in the public eye now. The African tradition is very very in the center of everybody's eye, and many people are new to it, and so, there are people that will see it, they won't know anything about you and then they'll say, “[sigh], It's that, it's that, how popular it is,” and then they'll jump to that conclusion, and then there are some that are traditionalists and they'll have their own reasons why, and it's interesting because the diaspora is so huge ... ANDREW: Mmmhmm. SIOBHAN: And people will have all different perspectives. And it's ... really hard to even try and get one consensus about what is right, what feels good, and I recently had an incident where I was taking a course and I asked about using some kind of Buddhist symbolism. I've been cultivating a practice of my own. And I said, “You know, I don't know how I feel about this, using this symbol. Does anyone practice, does anyone belong, does anyone come from this culture, how do you all feel?”  And I want to say, there were many people who said “Oh, it's probably fine,” or some that said ... I also thought it was really funny, they'd say, “Well, it's not the same when people of color do this thing.” And I thought, Oh! And that's interesting too, as if ... it's almost like a free pass moment? And I was like, that doesn't really resonate with me. Especially when you think about ... if you think about the question, you know, do I belong to a culture who has benefited from the oppression of this other culture whose symbolism that I'm engaging? If I were to say that as an American, and I were to think about Buddhist cultures that have been affected by American policy, the answer to that would be yes, regardless of my skin color, because I'm here. And I had to really decide for myself what felt appropriate to me ... ANDREW: Mmmhmm. SIOBHAN: Even with the endorsement of people in the culture, because there was this moment of what is the history? How have I benefited? You know.  ANDREW: Mmmhmm. SIOBHAN: And there's an opportunity ... I said to myself when I wanted to use the symbol: It's okay because I supported ... I supported Buddhists when I bought this. And I support them when I do this other thing. And I uplift this people in this way and that and then, there's a capitalist notion that I now own this symbol ... ANDREW: Mmmhmm. SIOBHAN: And I can do what I want with it. Because I engage it ... And in my case, because I engage it personally, because I have a practice and I've been cultivating. It's like, this is my culture! ANDREW: Mmmhmm. SIOBHAN: You know, I do it too! And it was tricky for me to sit with. The concept of even owning a symbol ... ANDREW: Mmm. SIOBHAN: Is somewhat capitalist and colonialist in nature. To have the rights to use it. And this is new for me to think about this, honestly. While I've thought about cultural appropriation before, I engaged it in depth this summer through that course that I was taking. And that was interesting to have that moment, because I had always thought, as long as I am engaging this culture, supporting this culture, and uplifting this culture, then it's fair game, the symbols are fair game. But I no longer necessarily believe that. It's totally case by case.  ANDREW: Do you use the symbol?  SIOBHAN: Did I use it? No. ANDREW: No?  SIOBHAN: I didn't. And I said to the people I was asking, I said, If I ever use images of my practice or Buddhist symbols that I engage, it will have the level of awareness in it that I've now garnered. It won't be an afterthought. It won't be like, Oh, I just used this symbol and then afterwards I think about it. It will be like, this is what I intend, I stand confident in this. And it will involve the foresight needed, just like you were talking about, sitting down with people and saying, “How do you feel about this? How do you feel about this? And ...” ANDREW: Yeah. SIOBHAN: And asking myself questions like, “What about this project, this representation, or this use of this symbol, amplifies further the voice of the people who have been disadvantaged ...”  ANDREW: Mmmhmm. SIOBHAN: In accordance to or in relationship to members' cultures that I belong to, and things like that, it won't be separate from that ... ANDREW: Mmmhmm. SIOBHAN: I will be having that awareness. If I do use the symbol, ever. ANDREW: Mmmhmm. Yeah, you know, and making this deck, I certainly talked to my elders. You know, I sat down and showed my elder all the work, you know, to make sure that they were happy with it and comfortable with it, you know, and again recognizing that they don't speak for everybody, you know, like it's... SIOBHAN: Right. ANDREW: You know? I mean, and ultimately, from my point of view, when it comes to this particular project, you know, it's a ... I would have used the word Lucumí as the title of the tarot, but it's already taken by another deck, but like it represents a very specific set of experiences which are mine and my story and my journey and my ... SIOBHAN: Right. ANDREW: Understandings and my lineage, you know? And it doesn't represent, and certainly it doesn't pretend to represent, all of these diasporic traditions or any of those things, because that's impossible. Because they are related but they are not the same.  SIOBHAN: Right. ANDREW: And, you know, and I'm also, I am not a Cuban, and I'm not a, you know, Yoruban or, you know, Brazilian or other things, you know? I'm not a person of color. I'm not any of those things.  SIOBHAN: Mmmhmm. ANDREW: And those people and the way in which those traditions are practiced in different communities are always going to be different.  SIOBHAN: Right.  ANDREW: And, you know, that's the end of the conversation, right, you know? SIOBHAN: Right. ANDREW: And for me, the problem arises when people don't understand those implications, right? You know, like you're talking about, you know? Well, I can just -- I'm a Buddhist -- Look at me, I've got a brass Buddha statue, I'm good, right?  SIOBHAN: Right! [laughing] Right. Right, there's a lot of ... harm can be done in the assumption that because a thing was purchased, you own the rights to the culture ... ANDREW: Mmmhmm. SIOBHAN: And you own the right to use that symbol, however you want, just cause you own it. And that's the capitalist way. ANDREW: Yeah. SIOBHAN: I bought that, it's mine, I can do whatever I want with it, and there's not a thought process about where did this fabric come from? What traditional weave is this? What are the conditions in the nation where they do this weave? And, are they in a situation where their culture is being eradicated?  ANDREW: Mmmhmm. SIOBHAN: I just heard about that recently. I can't remember the major design company that stole this technique from a region. And then another company came, went to that nation, and amplified the voices there, and created a school so they could continue teaching their cultural work. And there is an opportunity for more things like that to happen, the uplifting of voices that are fading away because of systemic oppression, but only if people get beyond their feeling of ownership of something ... ANDREW: Mmmhmm. SIOBHAN: And their feeling of glory about something. And ... And it's really easy to lose track of that.  ANDREW: Mmmhmm. Yeah. For sure. And I think it's a thing, you know, we live in ... Capitalism is such a thing, right? Says the person who runs a store, right?  SIOBHAN: [laughing] ANDREW: You know, but, I think that ... I was having this conversation with somebody recently about being anti-capitalist, right?  SIOBHAN: Mmmhmm. ANDREW: And they were talking about somebody else who was running a business who was anti-capitalist and was running into all these challenges and problems for the people that they had, that they would struggle and stuff. And, I'm like, I don't think I'm anti-capitalist per se, I mean, I think that there are better ideas, for sure, but I'm definitely anti-exploitation. You know? And for me, like, capitalism, when we talk about capitalism, I feel lost and daunted by the immensity of it. You know? I mean, like, what am I going to do about this? You know? I ... It just hits a thing where I sort of get stuck. But I definitely work to, in my interactions, be anti-exploitive. You know?  SIOBHAN: Right. ANDREW: And seeking to, you know, build and prioritize the independent people, independent deck makers that we're supporting, you know? Seeking to ask the questions about ... So I'm buying this thing, where did it come from? How is it made? You know? Is this palo santo sustainably harvested?  SIOBHAN: Right. ANDREW: Or is this like you're in there with a chain saw cutting them down? You know? SIOBHAN: Right. ANDREW: And seeking that ... it adds a layer of work, but I think it also ... Beyond just being like, good practice, I think it also adds a layer of power to stuff as well, you know, when we're talking about spiritual things, you know? When we know that there's a chain of connection that has consideration for the earth and people and spirit and so on, I feel like there's a flow through there that makes things better, you know?  SIOBHAN: Right.  ANDREW: Yeah. SIOBHAN: If the opportunity is taken. And I believe that chain is there even if we don't take the opportunity. And then what are we connecting ourselves to, is the question.  ANDREW: Well, for sure, right?  SIOBHAN: You know, when we don't investigate it, what are the conditions where they mine this? What does the earth look like as a result of this mining? What happens ... You know? When this degrades, this thing I use, this single use thing, and, one of the things that really flabbergasted me [laughing], when I became more active online, in the online spiritual community, was the notion that spiritual practices are concerned with nature, and concerned with the preservation of nature, and I'm still feeling like, if I were to divulge the level at which I'm thinking about things when it comes to sustainability, I mean, I would be that crazy person. Like -- And I mean that like in the sense that I would be the outlier in the way that I often am.  Not to mean, not to say that, not to put a judgement call on the person who thinks differently or the person who is othered because of their mental health status, because again, I'm coming from that place too, but the person who is othered because [sigh], this is just too weird, this is just too hard, this is just ... but at the same time, we're in a time where it's so important that really everybody kind of gets on the same page about that, or else.  ANDREW: I just don't get those people, though, right? I'm like, this is a person who is way more passionate about this than I have capacity to do.  SIOBHAN: Right.  ANDREW: So I'm gonna like, I'm gonna, I'm gonna pay them for their passion, for their intensity, for being out there, you know?  SIOBHAN: Right.  ANDREW: Cause there are these people out there, you know? I have the good fortune to meet them and I'm just like, Yes! You're the good chain. I want to support this.  SIOBHAN: [laughing] Right.  ANDREW: And other people, I'm just like, “Hmm, I'm not sure, we'll see,” you know?  SIOBHAN: Right.  ANDREW: You know, like, cause lots of people, I run into lots of people doing business, and lots of people importing stuff from wherever, and I'm always like, hmm, you know. SIOBHAN: Right. ANDREW: And then there's people who are doing great stuff, you know? Like some of my suppliers, they know exactly where their crystals are coming from cause they're paying the people directly to mine them. You know? SIOBHAN: Right.  ANDREW: And they go down and, you know, give those people money and support their families and connect with them and connect with sustainability of these things, cause they want them to keep coming, right?  SIOBHAN: Right. ANDREW: You know, and they want these people who have these abilities to keep doing it and to be supported, you know?  SIOBHAN: Right. ANDREW: And I think that that's amazing when that, when I see that, you know?  SIOBHAN: Right.  ANDREW: So. Yeah.  SIOBHAN: I continue to be surprised how many people own shops, metaphysical shops, that look at me sideways when I say “Do you support ethical mining? Are these ethically mined?” And I just get blank faces. [laughing] You know, like, “What does that even mean? What are you even talking about? Oh, well probably, you know,” and it's like, this isn't an insane notion, in the spiritual community, it's not this bizarre notion, but it is, it is a lot of places. ANDREW: Yeah, and it's tough because there's so many, you know, there's stuff, certainly, 100 percent of our stuff is not, it's not clear where a bunch of it comes from. SIOBHAN: Mmmhmm. ANDREW: Because there's so many disruptions in the points of connection, you know? SIOBHAN: Mmmhmm. ANDREW: You know, but I think it's important to be mindful of it and to try and work on that, right? Cause otherwise we'll never move further in that direction, you know? So. SIOBHAN: Right. ANDREW: Yeah. SIOBHAN: Right. I look at my collection [laughing] ... My collection I've amassed at this point of gems and minerals, and my awareness of even the concept of ethical mining started, really, when I got more active in the Little Red Tarot community. She's been very vocal -- Beth, the owner -- about ethical mining and through her I learned, Oh, I really have to look out for this. Cause you learn in little pieces. The gems. It's the food, where's the food coming from? This plastic, what's going to happen to it when I'm done with it? You, obviously, you don't become aware of it all at once, or at least hopefully not, you work piece by piece, and then to really think about, what am I going to do with this stuff now that I already have it?  ANDREW: Mmmhmm. SIOBHAN: What is the most powerful purpose that I could put this to, now that I do already own it and really, staying curious about that, rather than shutting down, and rather than going into a guilt that doesn't serve.  ANDREW: Mmmhmm. For sure. Well, I think that's a good spot to stop it and say, if you're curious about Siobhan, where do they come and find you? [laughing] SIOBHAN: [laughing] I'm at RadicalTarot.com.  ANDREW: Nice.  SIOBHAN: And, everything is there. I'm also everywhere else and they can find my Instagram. My Twitter is actually the most political place I am, ironically, that's the place I'm most vocal when it comes to how I feel. I am on Facebook, but it's only a matter of time, before, I think, I part ways with them. And my newsletter is definitely the safest way to make sure that you hear about anything that I'm putting forth, because I announce everything there.  ANDREW: Nice. Well, thank you so much for making some time and coming on the podcast today. It's been great.  SIOBHAN: Awesome! Thank you for having me!

Julius and I talk about core values, I'm calm and don't run around much, 2 spots open, the TED model, Cbabi Bayoc, we're just guiding you, something about a room that makes emotions come up, 6'4" good lookin' guy, Ness Sandoval, Nigeria is the 6th largest economy in the world, sub-Saharan, 184 million people, teased for no jeans, St. Louis is a fantastic place to raise a family, we're SLU alums!, life and enterprise management, Dr. Jim Russell, twice exceptional, Yoruban folk tales, legacy, awesome in a suit, Valencia, build a culture down and dress shoes in different colors.

Exploring Your Direct Connection to the Divine with M’kali-Hashiki, Erotic Wellness FacilitatorAired Thursday, 23 April 2015, 4:00 PM ETWhy is sexuality a path to that connection, and why is that connection so important? Join us for an evocative conversation about our bodies, our pleasure, and our gods with M’kali-Hashiki, an Erotic Wellness Facilitator based in a Oakland, California, US.About Guest M’kali-HashikiM’kali-Hashiki is a Certified Sexological Bodyworker; a Certified Sound, Voice Music Healing Practitioner; and a Certified Tantric Sacred Intimate. She’s also a Black, polyamourous, polysexual almost-middle-aged Femme. A devotee of the Yoruban spiritual science tradition of Ifa, she believes the spiritual the sexual are irrevocably intertwined. Her spirituality her politics inform her private practice The Enstatic Body: Erotic Wellness Facilitation. The Enstatic Body offers private sessions to individuals, couples, and triads; as well as public online Erotic Breathwork workshops. M’kali-Hashiki also facilitates Breathwork Team-Building Breathwork Stress Reduction workshops for companies, political, arts organizations.You can learn more about M’kali-Hashiki her work by visiting her website www.TheEnstaticBody.com. She’s offering all listeners her free guided meditation audio, “The Enstatic Body Scan”. Email her info@TheEnstaticBody.com with Body Scan Podcast in the Subject line to redeem this offer.www.TheEnstaticBody.comhttps://twitter.com/MkHashikihttps://www.facebook.com/BodyEnstasy

Earlier this week, Actors Theatre began its run of a show called “The Brothers Size,” by playwright Tarell Alvin McCraney. “The Brothers Size” is part of McCraney’s trilogy, “The Brother/Sister Plays,” which explore ideas of freedom and tradition, influenced by Yoruban mythology and storytelling. McCraney has been called the next August Wilson. That can be partially attributed to the fact that there are so few prominent African American playwrights, no doubt, but either way, he's carrying an important mantle. At age 33, he'd had plays debut at the Royal Court London, New York’s Vineyard Theatre, the Young Vic, and Steppenwolf Theatre, where he is an artist in residence. This week, we revisit our conversation with McCraney from August of 2013, when we spoke about about "The Brothers Size" and how it mirrors his own roots, and why he’s drawn to tell the stories he tells. In Juicy Fruit, the Cosby saga continues, this week with Phylicia Rashad and Keisha Knight Pulliam commenting that the allegations don't reflect the man they know. But as Doc says, "it really makes no sense to ask women who worked with Cosby to speak to his character." Speaking of Keisha Knight-Pulliam, she's on this season of Celebrity Apprentice, and on one episode, is asked to call Bill Cosby for help with a challenge. Note: Our show contains spoilers, so skip 11:45-12:30 if you're not caught up! And we try to make some sense out of the sad and senseless loss of Leelah Alcorn, a trans teen who committed suicide after being rejected and placed in conversion therapy by her parents. Her story has shed light on what trans teenagers go through, especially when they don't have support at home; our trans brothers and sisters are at much higher risk for suicide than the general population. Fruitcakes, if you are experiencing abuse or thoughts about self-harm, please reach out to the Trevor Project, at 1-866-488-7386, or the GLBT Help Center.

It’s been a somewhat stormy week in the Mojave with lots of dramatic afternoon clouds, rogue winds, high humidity, and a few drops of rain. This monsoon season is a good time to make a bow in the direction of Oya, the Yoruban goddess of wind and storms. In this program I tell a story about Oya and Shango. I also talk about the dynamics between masculine and feminine energies in music. This show features a couple short examples of the drumming used to honor and call the goddess Oya.MITM theme music by Travis Rosenberg. Thanks to Radio Free Joshua Tree for providing MITM a home on internet radio-- and thank you for listening!Support the show (https://www.patreon.com/mythmatterspodcast)