J P LINSTROTH EPOCHAL RECKONINGS PODCAST

WHY INDIGENOUS LIVES SHOULD MATTER

Fri, 24 Apr 2026 09:31:37 GMT

In this week’s Podcast #28, the topic is “Why Indigenous Lives Should Matter”, and really the topic is not just a subject but addresses real human lives we are losing every day and diminishing our diversity as humanity year to year. In the United States, we live in a “post-genocide” society, whether or not we are cognizant of this fact or not. What do I mean by that? In order for the United States to have fulfilled its so-called “Manifest Destiny”—the divine right to conquer the lands west of the Mississippi River—we needed to wipe out the remaining Native Americans living on western lands. Today, unfortunately, many indigenous peoples are still broken because of this past genocidal history. Native Americans were put on reservations, their lands were stolen, and their cultural heritage was dismissed and eradicated through the boarding school system. Yet, the United States has not been alone in its maltreatment of its indigenous populations. For example, Australia, Brazil, and Canada, have similar histories of genocide against their aboriginal peoples. In the cases of Australia and Canada, like the United States, are only recently coming to terms with their genocidal histories. While Brazil is still massacring its indigenous peoples in favor of agro-businesses, cattle ranching, hydro-electric dam construction, timber extraction, mining and oil operations, and other development schemes in Amazonia. There is a psychological pattern among Native peoples which follows on from massacres of indigenes, which is suffering from alcoholism, child neglect, domestic violence, and sexual abuse. Moreover, there is increasing evidence demonstrating an epigenetic association of transgenerational trauma, that is traumatized parents genetically passing on trauma effects to their children. The trauma of the external is internalized, scarring populations for years. First, we must recognize how indigenous peoples have been dehumanized and how such dehumanization has led to genocide. Moreover, we must recognize many indigenous peoples live in areas of the world needing protection for the sake of our environment and our planet. The Brazilian Amazon is just one good example. Second, we need to recognize the needs for a healing process to begin for past atrocities against Native peoples. While indigenous peoples themselves must be recognized as having the right to decide for themselves appropriate ways to remember genocides against them. So, truth and reconciliation commissions should be established to be able to heal and listen to truth telling. Likewise, apologies should be official and made by governments and reparations should be established for survivor-descendant victims.

HISTORY & SCIENCE AS CANDLES IN THE DARK

Fri, 17 Apr 2026 05:33:58 GMT

In this weeks’ podcast title, J. P. Linstroth Epochal Reckonings Podcast (27), “History & Science as Candles in the Dark”, is an intellectual nod to Carl Sagan and his perspicacious book, The Demon-Haunted World: Science as a Candle in the Dark (1997) because I believe we must not only look to our history for answers but to science as well. So, when we see political triggers, say, “Trump” flags, or MAGA hats, or to others, as Biden/Harris signs—our brains react to these signals because of our social predispositions and because symbols mean things to human primate-brains. What part of the brain is tied to “fear and anxiety”, the amygdala, and what part of the brain is tied to “aggression”, again the amygdala. Is it any wonder when politicians promote fear mongering among the population, in turn, for some, fear turns toward aggression? What about the insular cortex activating when we are confronted with something we find morally disgusting, the same region of the brain responsible for processing gustatory disgust such as aversion to rotten meat. In Robert Sapolsky’s book, Behave: the Biology of Humans at Our Best and Worst (2017), he explains how cerebral regions and neural chemistry help to manipulate human behavior. Now examine the hormone “oxytocin”, which enhances human social behavior. On the one hand, oxytocin may heighten feelings of compatibility, positivity, and trust, on the other hand, it may increase feelings of belligerence, hostility, and exaggerate unconscious biases. Some researchers, Merolla et. al. (2013) in their article, “Oxytocin and the Biological Basis for Interpersonal and Political Trust”, in fact proved that subjects intranasally stimulated with the peptide oxytocin were generally more trusting of the government. So, not only must we consider how media influences how we think but we also need to consider what effects it has on our brains. Thus, being cognizant of such effects may help us, if we are able, to limit how we are being controlled, directed, and swayed. As Carl Sagan asserted in his book, The Demon-Haunted World: “But if the citizens are educated and form their own opinions, then those in power work for us. In every country, we should be teaching our children the scientific method and the reasons for a Bill of Rights. With it comes a certain decency, humility and community spirit. In the demon-haunted world that we inhabit by virtue of being human, this may be all that stands between us and the enveloping darkness.” (p. 408).

ON LOVE & GENIUS

Fri, 10 Apr 2026 04:59:55 GMT

Part of this discussion in today’s podcast, J P Linstroth Epochal Reckonings, will analyze “higher love”, or the love of the muse, and its significance for understanding “our creative output”, some of our best human qualities. This is known to artists, sculptors, musicians, theoretical physicists, mathematicians, philosophers, and everyone following a higher calling who also contribute something marvelous for humanity. While many theorists have discussed cognitive functionality associated with artistic processes as Bayesian, or computational, or situated, or structural, and so on, it has also been well-established how many neural-chemicals are utilized for creation, many of which are shared by “being in love”. Thus, whether we think of love as expressing our muse, or being in love with others, or the greater love of God, we are describing or narrating our emotions as humans. Such emotional states, and their origins, may have biological and neurological underpinnings, and may have evolved with us as mammals, helping us care for one another. We as humans, the most intelligent species on this planet, must continue to strive to care for one another better, to love each other more, to empathize with those who suffer, to love ourselves, to love our planet, to love others in healthy ways.

IN THE NAME OF LOVE

Fri, 03 Apr 2026 07:54:31 GMT

The title of this week’s J. P. Linstroth Epochal Reckonings Podcast borrows from the rock band, U2’s song, “Pride (In the Name of Love)”, commemorating Dr. Martin Luther King, Jr. and the resounding lyrics: “One man come in the name of love…what more in the name of love? In the name of love…” Indeed, these words resonate with me in more than one way and echo in my mind. So too, I hear King himself stating the prophetic words: “…Darkness cannot drive out darkness; only light can do that.” Perhaps we need some Promethean light for an expansive examination of these very human thoughts on “LOVE”. As such, there are two primary directions for this essay. In one direction, I wish to emphasize the necessity for politicians and others to be “love” directed in their thinking in order to adopt policies of “empathy” and “empathic politics” which in turn inform how to overcome some of our worst social problems. Secondly, I wish to explore ideas of “love” from Buddhist and Christian points of view, thereby allowing us to contemplate where we go from here.

WHY RACE IS EVERYTHING IN AMERICA

Fri, 27 Mar 2026 07:45:41 GMT

The J. P. Linstroth Epochal Reckonings Podcast reviews the controversial issues surrounding the history of racism in the United States. The issues of ‘race’ and ‘racism’ have been with us since the founding of our august republic. Unfortunately, they are perniciously still with us today. They were the reason we fought the Civil War (1861-1865) and have mired our history throughout. There is no period in our history, the history of the United States, when ‘race’ has not been significant in some profound way. For many reasons too, the American Civil War is still with us today. It is still with us in every racial conflict we have had since. It is still being fought, perhaps unknowingly by many African-Americans, who have experienced ‘structural violence’ in some way, whether in terms of wanting better education, better housing, or a better job, or even rights for a normal life. Racism is an American story, even though it is everywhere in the world. American racism has its own malignant history. But we have to rid ourselves of this sickness called “racism” once and for all in America. We need a sea change, the type of civil rights legislation we saw in the 1960s under President Lyndon B. Johnson. Maybe like the President LBJ Administration not only do we need a new “War on Poverty”, but we need a “War on Racism as well?” Coming to terms with our social divisions, especially over racism, means understanding our long history of racial discrimination and our long history of racial violence.

THE BANALITY OF OUR EVIL

Fri, 20 Mar 2026 05:26:37 GMT

In a recent Op-Ed article, J. P. Linstroth, discusses how late philosopher, Hannah Arendt's concept of the "banality of evil" may be applied to society today. He argues the banality of evil is not inevitable. In fact, group conforming violence may be avoided. We do not have to succumb to the mob but we know group violence exists on many levels and for many reasons. The My Lai Massacre in Vietnam, was halted for example by an American helicopter pilot, Warrant Officer Hugh Thompson, Jr. and his two-crewmen, Glenn Andreotta and Lawrence Colburn. “Hugh Thompson landed his helicopter between the villagers and the soldiers, and with his machine guns oriented toward his fellow Americans, ordered his crew to mow them down if they attempted to further harm the villagers” (from Robert Sapolsky, 2017 book, Behave: The Biology of Humans at Our Best and Worse, p. 658). Many Vietnamese villagers at My Lai were subsequently airlifted to American field hospitals and further search and destroy missions by the U.S. military were halted as a result. So, in sum, we need to understand for example how someone like Tyre Nichols may be beaten to death by some policemen in Memphis, or how someone like George Floyd may have their life taken away by some policemen in Minneapolis. As I have tried to do here, by asking what questions may we raise from these murders beyond the norm—in other words, what does science say? How may violence become banal? So too, we need to understand how “social conformity” allows for such violence. After all, some social conformity may lead to genocide. Some social conformity may lead to a Reign of Terror (La Terreur, 1793-1794) as happened during the French Revolution. Some social conformity allowed for the Nazis to rise to power and the Holocaust. If we understand the institutionalization of violence or how it is brought about, perhaps we may overcome the banality of our evil.

IT’S NO SUPERHEROES, IT’S PEACE WORKERS

Sat, 14 Mar 2026 23:35:16 GMT

When this article was written (2020), Dr. J. P. Linstroth wrote, “When I was growing up, DC Comics and comic heroes like ‘Batman’, and ‘Superman’, and ‘Wonder Woman’, were ubiquitous at local convenient store stands. I remember eagerly reading about the so-called comic book, ‘Justice League’ and how these fictional heroes gathered forces and jointly fought off evil foes. The heroic exploits extended to Saturday morning cartoons in the 1970s to 1980s with the ‘Super Friends’. In grade school, I too had learned about Greek myths and Greek mythological heroes. So, there were overlaps in my readings about fictional heroes. Today I look back on these years and wonder how much such readings have shaped my current worldview. I know now the world is a much more complex place than comic books and Greek myths allude to. Even so, these past fictional heroes are still etched in my mind. Such monikers for these ‘everyday people’, may seem unusual for those who actually work in peace studies, but I think not. Most are unsung heroes like teachers working in lower socio-economic public schools; or psychiatrists working in mental health clinics; or nurses in hospitals and different health settings; or medical doctors in emergency rooms; or social workers; or psychologists; or many governmental workers; or firemen; or policemen; or public defenders; or clergy who defend migrants; or clergy working with the poor; or those who work with the homeless; and all those who spend their careers in mediation and working in conflict resolution and peace studies. Some of these unsung heroes may find it strange, I call them ‘peace workers’, but I think it can be argued they are indeed such people for making our own existence more peaceable. And while we have made so many notable technological advancements, we hardly think how we have socially advanced toward better living.”

POETRY OF THE TIMES FROM THE GRECO-PERSIAN WAR UNTIL TODAY

Sat, 14 Mar 2026 19:27:35 GMT

This podcast about J. P. Linstroth’s poetry explores two of his recent poems. One poem, “Little Blue Rabbit” published in Dissident Voice (March 1st, 2026), and the second, “Emperatori Pars Ve Gharb (The Persian Empire and The West)” in The New Verse News (March 6th, 2026). Both poems examine different aspects of American society, the former concerning our failed immigration policies and the vulnerabilities of the innocent by focusing on a young Hispanic boy taken into custody by ICE (Immigration Customs and Enforcement) and the latter poem dedicated to our armed forces in the Unted States, making historical comparisons to the Greco-Persian Wars (499-449 BC) and the modern war with Iran. In essence, the latter poem, “Emperatori”, is a warning in regard to our own civil strife and internal divisions in the United States, which anyone familiar knows that the Greco-Persian War then followed a Greek civil war between Athenians and Spartans, known as the Peloponnesian War (431-404 BC) and as such, we as a country need to be mindful of our own civil discord dividing the United States at the present time. Even so, for many reasons, the present-day US-Israeli-Iran War is justified because of the evil theocratic regime in Iran for killing by some estimates as many as 30,000 of its own citizens in the past year alone. What the author, J. P. Linstroth wants to emphasize is understanding how history repeats itself, especially if historical lessons are not learned and perhaps to remind ourselves of the reasons why.

PRIMATES ARE US

Sat, 14 Mar 2026 09:44:58 GMT

This is our 20th Podcast Episode, in this article, "Primates Are Us", Dr. J. P. Linstroth explains various ideas related to our natural selves but also to the cultural origins of many concepts we take for granted. Who we are has as much to do with what we inherit as it does with our social environments. From analyzing the origins of our monotheistic religions, we know they arose in desert environments where other animals are scarce. Polytheistic religions are common where life is abundant. Our Judeo-Christian-Islamic religions developed in isolation from other non-human primates and thus also influenced our views about nature and it in relation to us. Significant here is this interplay between the biological and the social–the exclusion of either in our analysis being a significant omission. As the eminent cognitive anthropologist Maurice Bloch elucidates, we may think of interactive exchanges between people as the “transactional social,” in contrast to conscious and overt social symbols perpetuated by rituals and ritualistic behavior, which is the “transcendental social.” Our social life is so complex that the prefrontal cortex, the brain part responsible for controlling our sociality, most likely developed last in our evolution. Enormous strides have been made in the neurosciences since the 1970s. Only in the last few years have we begun to understand the many and varied nuances of cognition and neurology associated with human conduct. Some of the more interesting questions about human behavior in recent years have been raised by primatologists like Frans de Waal and Robert Sapolsky. While we are told we diverged on the evolutionary tree from other primates perhaps five million years ago, we are much like non-human primates, especially in our tendency to bond and share.

WHY A RE-INDIGENIZATION OF SOCIETY MAKES SENSE

Sat, 14 Mar 2026 09:18:54 GMT

It may sound patently absurd to discuss a “re-Indigenization” of society. Yet, I (J. P. Linstroth) argue not only is it practical but necessary if humanity is to survive into this century and beyond. Humans, for most of their history, lived as hunter-gatherers, for about the first 290,000 years or so. It is only in the last ten to fifteen thousand years from the “Agricultural Revolution or Neolithic Revolution”, did we begin domesticating animals and plants, and thus began so-called “civilization” with writing, hierarchies, state systems, endemic warfare, and worst of all, slavery. In fact, most of us do not even think about this pre-history. We simply “are” in the world today—a globe we inherited from our collective human shift of moving away from hunting and gathering to a world of domesticating the natural environment. If we are to legitimately address a history of these inequalities and their historical consequences, “environmental destruction”, “genocide”, “racism”, “systemic warfare”, “human exploitation”, and “state system oppression”, we must begin by examining if progress means a continuation on our present path toward self-destruction. In part, I address some of the effects of these colossal man-made calamities in my new book, Epochal Reckonings (2020, Co-Winner of the Proverse Prize)—a poetic guide to some of our 21st century crises. As a society we need to think beyond technological progress and using the planet as an unending natural resource. Here is how in my humble opinion. 1) Accept human beings as part of Earth, and not apart from it, and by this acceptance, accept our dependence upon it; 2) Accept Earth as a living being, the Gaia theory. And if we are to take care of ourselves, we need to take care of the Earth too and become its guardians. We need to love the Earth and respect it as much as indigenous peoples everywhere do; 3) Being grateful for our being on this planet and not endlessly destroying it and polluting it is a good beginning which has been around for a while in ecological consciousness circles; 4) Instead of putting resources into warfare, put resources into renewable energies and into solving malnutrition and poverty in sustainable ways. Make farming more sustainable too instead of a form of factory production and endless soil depletion; 5) Allow indigenous peoples to have “more voice” with first-world nations (Europe, United States, Japan, Canada, Australia, New Zealand and powerful states as China and Russia) in United Nations forums and such environmental decision-making as the Paris Agreement of 2015; 6) Protect indigenous peoples and their rights and allow for indigenous parks and reserves to remain and to be expanded upon by protecting larger tracts of land, instead of developing and exploiting natural resources on indigenous lands for industrial farming, mining interests, oil extraction, electric dams, lumbering, and ranching; 7) Make the “re-indigenization” project official in international law and international treaties, and along with other international laws concerning indigenous peoples (e.g. ILO Convention Number 169 of 1989 and the 2007 UNDRIP, United Nations Declaration on the Rights of Indigenous Peoples). Make all nation states adhere to such a project if possible; 8) Create more public awareness through more education programs through universities, and above all, create an ecological consciousness understood from indigenous perspectives and in their own voices; 9) Remember scientists believe we are entering the sixth extinction phase on the planet and we must prevent this by all productive means necessary; 10) And finally, allow more indigenous peoples to be spokespeople and to become planetary ambassadors for realizing such a re-indigenization project before it is too late.

POETRY FOR THE ZEITGEIST OF THE 21ST CENTURY

Sat, 14 Mar 2026 07:48:36 GMT

This podcast is based upon the poetry of my two published books, Epochal Reckonings (2019 Winner of International Proverse Prize, Proverse Hong Kong, 2020) and Swimming in Blue Shadows: A Collection of Short Stories and Poems (2022 Winner of Supplementary Book Publication Prize, Proverse Hong Kong). AI Podcasters, Alice and Bob, analyze my poems and examine common themes expressing the zeitgeist of the 21st century. In Epochal Reckonings, the author (J. P. Linstroth) wants his poetry to cause concern, discussion, and surprise as well as evoke the emotions of anger, empathy, and sadness. In other words, I want the reader to have an experience by reading my poetry and taking away with something memorable. Moreover, and even if the reader has never been a fan of poetry, or really, never reads it, perhaps from reading such poetry of the times, they will change their mind about the power of poetry as an artistic genre. In Epochal Reckonings (2020), J. P. Linstroth portrays the great human migrations of the 21st century in the Americas, Asia, Africa, the Middle East, and Europe, and those hoping for safety and a better life. Likewise, he covers the human condition through astonishing acts of violence: the 9/11 destruction of the twin towers of the World Trade Center in New York; Hurricane Katrina of 2005; the Haitian earthquake of 2010. In all, Linstroth reveals man’s inhumanity against man, whether callous, careless, mistaken, or deliberate. Such unspeakable violence extends to the police killings of African American youths; the genocide of Brazilian Amerindian peoples; the torture of Iraqi prisoners at Abu Ghraib prison; mass school shootings in the United States; homelessness; and the Yemeni civil war. According to Linstroth his poetry is emergent, much like Michaelangelo’s prigioni (slaves) sculptures with his words outlining the struggles and sufferings of various groups during major crises in the 21st century, embodied by racism, extremism, violence, and tragedies too many to be told. Poems in Epochal Reckonings capture such calamities by defining their symbolic significance for many of those who have experienced these disasters o four times across the globe. In Linstroth’s book, Swimming in Blue Shadows, he portrays such poetic themes about Artificial Intelligence (AI), the war in Afghanistan, COVID-19 (Coronavirus), Native American boarding schools, love, depression, death, loss, and youthful exuberance. As the title suggests, the collection uses a phrase from the first story, suggesting the nearness of death in its innumerable and nebulous guises, pinpointing especially how various protagonists face death, as if swimming in death’s blue shadows, hidden yet there.

"FIELD RESEARCH". ITS MEANING AND HISTORY

Fri, 13 Mar 2026 19:14:39 GMT

Today’s podcast is based upon J. P. Linstroth’s encyclopedia entry, “Field Research” (2008, 2012). It should be known today that all field researchers must be aware of their role in the field and of their effects on their subjects in both informal and formal contexts. Therefore, reflexivity is an important aspect of the researcher's work. Field research is guided by past experience and informed by the mistakes of previous research when ethical guidelines were not as strict-for example, in U.S. the Tuskegee Syphilis Project, in which unnecessary harm was caused when the treatment for syphilis was withheld from study participants even when penicillin became available; the U.S. Department of Defense's Project Camelot, a U.S Army program that was designed to evaluate the causes of warfare, but in actuality was used to undermine revolutionary movements in places like Latin America; psychologist Stanley Milgram's studies of behavioral aspects of authority and obedience, studies that were highly controversial because of the ethical concerns raised by his use of deception in experiments using electric shock; or even the most recent controversy involving anthropologist Napoleon Chagnon and geneticist James Neel about the Yanomami peoples of Brazil and Venezuela. Ethics review boards of universities, especially those in the United States, were created to guarantee against unwarranted deception and to ensure informed consent as well as the privacy and confidentiality of the study participants (as appropriate). Such ethical requirements for the study of human subjects involve the respect for all persons and their well-being and provide a framework for moral standards to follow during field research.

HOW A PHONE CALL SAVED A MAYAN VILLAGE (HONOURING LATE, ANTHROPOLOGIST, SHELTON DAVIS)

Fri, 13 Mar 2026 17:11:08 GMT

The purpose of this essay, “The Mayan People and Sandy (Shelton) Davis: Memories of an Engaged Anthropologist”, by J. P. Linstroth is to honour my late friend, anthropologist, Sandy (Shelton) Davis (1942-2010). The article will highlight the activism of Shelton Davis and his involvement with the Mayan people during the 1980s. Of particular importance is the portrayal of an immigration hearing of nine Kanjobal Maya defendants in 1983 and the circumstances surrounding the problems of immigration in the state of Florida at that time. The article also explores how Shelton Davis helped save a village of Kaqchikel Maya in the Department of Chimaltenango, Guatemala. Of importance is how to represent varying narratives from three close colleagues of Shelton Davis to an overall conceptualization of the epistemology of narrative formulations. One finds that dispersed memories and aspects of synchronic trauma provide some avenues of forming a picture about Davis’ activism with the Mayan people. Likewise, it is significant to realize that histories and memories are not confined to specific structural agencies but rather may be regarded as multi-faceted expressions of pastness through an individual’s memories and narratives.

HISTORY, TRADITION, AND MEMORY AMONG THE BASQUES

Fri, 13 Mar 2026 09:57:17 GMT

This article, “History, Tradition, and Memory among the Basques” by J. P. Linstroth explores the historical commemoration, the Alarde of the Spanish-Basque town of Hondarribia re-enacted for almost 400 years. It is a social account of the past portrayed through a history of local militarism and a history of commemorative performance. Since 1996, controversy has divided local inhabitants concerning wider female-inclusion in the male-dominated event, separating the town into factions, traditionalists (asserting traditions remain the same) and feminists (advocating broader female involvement).Theoretical concerns include examining traditions and their gradual transformations over time, rather than as episodic change; that interpreting the past can be competitive over rights of belonging; that history may be influenced by different agencies of gender, kin ties, memory, politics, and social experience; that people do not purposefully ignore the passage of time but may be protecting communal harmony; that commemorative rites are more than embodied performances; and that history can be a multiple, contested, and lived experience. Today, as of 2026, the Alarde controversy in Hondarribia continues and there are two parades held there every September 8th, one for so-called “traditionalists” and another held on the same day for those supporting the “feminist cause”.

HOW BRAZILIAN URBAN AMERINDIANS FIGHT AGAINST ERASURE: UNDERSTANDING INDIGENOUS RIGHTS

Fri, 13 Mar 2026 09:35:33 GMT

J. P. Linstroth’s book chapter, “Brazilian Nationalism and Urban Amerindians: Twenty-First Century Dilemmas for Indigenous Peoples Living in the Urban Amazon and Beyond” (2015), examines a reflection on at least two significant points: the “insurrection of subjugated knowledges” (Foucault 1980) and “invisible histories” (Linstroth 2005). These two notions are intertwined. First, by "insurrection of subjugated knowledges," Linstroth claims that indigenous peoples have for centuries been subjected to destruction, oppression, and marginalization as minorities within nation-states through enslavement, epidemics, eradication schemes, forced settlement, debt peonage, massacres, proselytization, rape, and numerous other abuses, and other untold atrocities. Moreover, to understand this J. P. Linstroth examined the forceful seizure of the National Health Foundation (Fundação Nacional de Saúde, FUNASA) in Manaus in June 2009 by hundreds of urban Amerindians and Indians from reserves in the interior. He argued that the appropriation of the FUNASA buildings was more than a call for the acknowledgment of Native health rights but rather was also directed at white society and its control over governmental organizations such as FUNAI and FUNASA. The urban Amerindians were making a stand against their invisibility to Brazilian governmental organizations like FUNAI and FUNASA, which did not recognize them because urban Indians are considered to be "civilized" or civilizados, a pejorative entirely removing their Indianness.While such political indigenous struggles are well-known in the city of Manaus, Brazil, in the middle of Brazilian Amazonia, they are less known beyond Manaus. Thus, these events are mostly invisible to the world and even the Brazilian nation. Urban Amerindians such as the Sateré-Mawé have been campaigning for years for their rights for better health care but also just recognition as true Indians and not as civilizados. Likewise the Munduruku have been in conflict with the Brazilian government for the legal demarcation of their lands in order to suspend hydroelectric dam building and to prevent illegal mining activities. These are largely “invisible histories.” Therefore, states’ relations with indigenous peoples are like the Brazilian saying about the jaguar: Năo cutuque a onça com vara curta—"Never poke a jaguar with a short stick” because to state governments such as that of Brazil, Indians are continually poking the stick at them and thus statist retribution often ensues against indigenes as it has for the past five-hundred years, evidence the Sateré-Mawé and Munduruku cases.

PEACE LESSONS FROM A BULLET ANT (TUCANDEIRA) DANCE AMONG THE SATERE-MAWE

Fri, 13 Mar 2026 09:10:48 GMT

This book chapter by J. P. Linstroth, titled: “Conflict Avoidance among the Sateré-Mawé of Manaus, Brazil’, and Peacemaking Behaviours among Amazonian Amerindians” (2016), there is a general discussion of Amazonian Amerindian practices of peacemaking and then analysed different aspects of Sateré-Mawé culture, mythology, and ritual. This led to an interpretation of urban Sateré-Mawé conflict avoidance behaviours in Manaus, Brazil. As such, the urban Sateré-Mawé of Manaus, Brazil, are different from other Amazonian peoples and even the Sateré-Mawé in the interior because they have lost many of their traditions by living in the city, such as the tradition of the cultivation of guaraná. Like their Christian Sateré-Mawé Protestant crentes (believers) in the interior, the urban Sateré-Mawé Seventh-Day Adventists (adventistas), because of their Christian beliefs, have altered the meaning of the tucandeira ritual. In Amazonian societies, conflict avoidance behaviours are often about ontological states of personhood and socialization of learned emotive con- duct whereas such states of being are less likely among urban Sateré-Mawé because of their life in the metropolis and therefore forgetting a traditional way of life. Hence, I analysed some Sateré-Mawé leaders (tuxauas), Paulo of the CA, Waldir of the AM, and Soraya of the AMIA, but concentrated on Paulo for his conflict avoidance behaviours because of his psychological perspective in doing so. I believe much of Paulo's disposition has to do with his Seventh-Day Adventist faith and Christian beliefs developed from the New Testament as he avoided conflict as much as possible. Modern day Sateré-Mawé tuxauas like Paulo no longer rely on the cult object, the puratim, to resolve conflict based upon Sateré-Mawé moral codes. They handle and avoid conflict through their own leadership skills and what they know from the Christian message in the New Testament. Urban Indians like the Sateré-Mawé are not unlike other Amazonian Indians in the interior as they supposedly do lead more harmonious lives than white people in the city. They reiterated to me on several occasions how different they are from white people and that they care for one another, in other words, their form of "conviviality."ll! As such, even though urban Satere-Mawé in general have lost many of their traditions, they are still Indians all the same and try to live harmonious lives in the city,

BRAZILIAN URBAN AMERINDIANS & ADVOCACY

Thu, 12 Mar 2026 23:45:09 GMT

In J. P. Linstroth's book chapter, "Urban Amerindians and Advocacy: Toward a Politically Engaged Anthropology Representing Urban Amerindigeneities in Manaus, Brazil" (2015), my political engagement in advocacy for urban Amerindians in Manaus, Brazil may be characterized as more by accident than not in the sense of not knowing a priori that my fieldwork should follow some Brazilian anthropologists' leads in advocating for Indian rights. Prior to fieldwork I did not know about the indigenous politics in Manaus or for that matter not much about Indian groups living in Manaus as little is known about these city dwelling Indians outside Brazil. Also, I did not know of the many years of activism and advocacy of anthropologists in the Department of Anthropology at the Universidade Federal do Amazonas (UFAM) who had been working for the political rights of urban Amerindians and Amerindians throughout Brazil for years. I was a novice by comparison. To many Indians I encountered I was an oddity from North America but with the possibility of being strategically important to them in their indigenous politics for reaching a wider English-speaking audience. In this manner, as with other anthropologist acquaintances, I became a "political object' to them in a positive sense. I was someone who might prove to be politically useful to them over time. Anthropologists who become political objects to Indians serve as an example of what engagement might entail for the interethnic relationship of anthropologists with politically mindful Indians. In my view political engagement with indigenous peoples not only entails advocacy but also evokes a multiplicity of relations between anthropologist and Indian. It implies an interethnic and intersubjective relationship, which is also reciprocal. Indians, on the one hand, use Brazilian anthropologists for their advantage in gaining access to governmental organizations, NGOs, and addressing health and economic needs and in navigating judicial issues. (In this sense, I fit in with a model of a type of a professional they were already accustomed to dealing with.) Anthropologists, on the other hand, seek empirical data in which to theorize anthropologically about Indians. Engagement is therefore a mutual dialogue and may involve indigenous peoples determining the direction of anthropological inquiry and its outcomes (as in my case). In my particular study the urban Indians of Manaus were most concerned with my promulgating their politics to a broader audience and my propagating their memories of racism and discrimination from the mistreatment of Brazilian society and Brazilian government agencies. The reason for writing this essay is thus in support of urban Amerindians living in Manaus and to demonstrate to others the discrimination and racism they have experienced. Writings such as this chapter may add to the dedication and work of Brazilian anthropologists who have successfully advocated for the rights and recognition of urban Indians in Manaus, a continual process, and especially in negotiating with governmental agencies such as FUNAI and FUNASA. This writing contribution however attempted to move beyond mere recognition of the Indians and their causes. Rather, it also analysed the indigenous trauma experienced through discrimination and racism and how trauma may be regardedas a catalyst for overcoming interethnic strife while at the same time defining indigeneity in juxtaposition to Brazilian society.

CONFLICTS AS TRAPS & CONFLICTING ENTRAPMENTS: WHY ELITE PEACEBUILDING MODELS FAIL VICTIMS

Thu, 12 Mar 2026 13:55:55 GMT

The intellectual debt for the title of my presentation, "Conflicts As Traps & Conflicting Entrapments", I owe to the anthropologist, Alfred Gell, whose powerful ideas still continually inspire me in all things anthropological.1 Here, rather than thinking of traps as art, or even art as traps, we may use some of Gell’s (1999) notions to explain conflict, particularly intractable conflict and conflict theory. My concern is with human entrapment. I employ metaphors of traps as a means of understanding how human actors become entrapped in conflict, and moreover, how researchers have become entrapped in a language of entrapment. By this I mean to explain on the one hand, the dilemma all humans face when confronted with conflict, particularly of the protracted kind, but importantly on the other hand, why intellectuals fall prey to theorizing in abstractions which have little to do with human experience. As both an anthropologist and conflict resolutionist my critique stems in large part to an examination of a body of theory driven by researchers from the fields of political science, international relations, and conflict resolution. The dilemma here is unsnarling some theoretical propositions from these areas of study by exploring the role of culture in conflict resolution, the how-to aspects of peacebuilding, and some meanings surrounding peace-making models. For a more nuanced approach to intractable conflict I am suggesting a closer scrutiny of ethnography to provide a more humanist conceptualization of memory, suffering, and the meanings of violence. Further, I address the divergent interpretations of human rights with a special emphasis of self-determination movements but more predominantly with a mind toward the applicability of deliberative democracy theory and ideas associated with freedom and liberty. Lastly, I address the Basque conflict and what lessons can be gained from the above in moving forward with the pending peace process.

THE HUMAN REALITIES BENEATH MOST CONFLICTS

Thu, 12 Mar 2026 13:26:32 GMT

This introductory article to the Special Issue of Peace and Conflict Studies asks, “Are we in the ‘Age of Resistance’ in a post-9/11 world?” J. P. Linstroth argues the concept of “resistance” may be framed in a broad theoretical context to include multiple and contested meanings by social and political actors as well as by scholars and through intellectual debate. The article questions recent ideas prevalent in faux-political science studies which promote a clash of civilizations, essentialize histories, support anachronistic Orientalist-approaches, and bolster foreign policy initiatives by removing the human element. The contention is for researchers and theorists to concentrate on “invisible histories”, which reveal the less understood elements of history, social organization, and the inter-connectedness of conflict and violence across a broad range of cultures. Anthropology as a discipline demonstrates how invisible histories are revealed in multi-valent and nuanced ways of the past in the present and through the social interrelatedness of violent expressions and their analytical understanding. Beyond this, it is claimed that epistemological conceptions of nationalism may be examined on different levels through cultures, localities, and regions as contested and multiple expressions, which confront generalist and monolithic images. Partially this is explained through the notion of the “distributed” and “partible” person, as an extension of human activity, political agency, and political ideology to complementary and constituent parts of collective but detotalized wholes. To conceptualize this theory, the Basques will be utilized as exemplifying how such ideas are applicable. In all, this Special Issue of Peace and Conflict Studies will present some new approaches for comprehending our post-September 11 world, not only in our understanding of conflict but our role as conflict-resolution-specialists.

GENDER AS A CATEGORY FOR ANALYSIS OF CONFLICT

Thu, 12 Mar 2026 13:05:32 GMT

In this encyclopedia entry, "Gender as Category for Analysis of Conflict", J. P. Linstroth, points out how increasingly we are faced with situations and international issues of crime, refugees, epidemics, feminist movements, and human rights, all of which have considerable influence on the construction of gender and the role that gender plays in conflict across the transnational realm. These are challenges as much to the United Nations, nongovernmental organizations, and for countries around the world. What is obvious is that even though we may accept and recognize the global is progressively impinging on local communities at an unprecedented scale affecting indigenous peoples and those living in the developing world to detrimental degrees such incursions are not isolated in history. Now we face a surfeit of other dilemmas in relation to gender, especially in outlawing forms of gender violence and female oppression by men in male dominated societies. There is also the international illegal trade in arms and drugs whereby women become victims in other ways through black market economies and outlawed activities, especially in relation to gender beyond the simplicity of statistics for informal economies. Women are often silent and muted victims and invisible to most observers in addressing such harmful processes across borders.

MADDENING LEGALITIES

Thu, 12 Mar 2026 12:32:00 GMT

Based on J. P. Linstroth's review article, "Maddening Legalities: Subjectivities and the Law", there is much to consider about the fecundity of interpreting varying legal domains and their social significance. As mentioned in the beginning understanding the subjectivities of terror suspects may help in counterterrorism measures; likewise analysing Palestinians from their subjective points of view may help in easing the regional conflict in Israel/Palestine. It is through analyses and comprehending subjectivities as part of socio-legal studies and legal anthropology, wherein the subjective person makes ethnography valuable. Both Donahue’s (2007) and Kelly’s (2006) ethnographies are therefore exemplar socio-legal studies for considering how the law may be ascertained and interpreted through what Aretxaga has termed the ‘subjective dynamics’ of law and society.

MAYAN COGNITION, MEMORY, AND TRAUMA

Thu, 12 Mar 2026 12:03:20 GMT

The argument of this article, "Mayan Cognition, Memory, and Trauma", is organized around the following general themes: understanding representational “exaggeration” for signifying indigenous others; assessing the differences for the social agency of recollection, especially in relation to lawyer-oriented depositions and researcher-oriented interviews; analysing the cognitive aspects of surviving the Guatemalan genocide and examining the cognition of discrimination among Mayan-immigrants in South Florida. Empirical data for this essay is based upon oral histories of three Mayan-immigrants currently living in Palm Beach County, Florida, and archival data from legal depositions in the 1980s and 1990s of five Mayan-immigrants in Martin County, Florida. Important aspects of this paper analyse the historical consequences of the Guatemalan Civil War during the 1980s and the role of social memory, episodic trauma, semantic trauma and the ontological effects of violence. In addition, notions of differing forms of time in relation to trauma are introduced as “synchronic trauma” and “diachronic trauma”.

MATERIAL CULTURE, NATIONALISM, POLITICS, & TERRORISM

Thu, 12 Mar 2026 09:41:30 GMT

In the article (2002. 2015), “The Basque Conflict Globally Speaking: Material Culture, Mass Media, and Basque Identity in the Wider World”, J. P. Linstroth explores how the Basque independence movement utilizes material culture and media to solidify nationalist identity and broadcast its political struggle to a global audience. The author examines the "political consumption" of diverse items—ranging from traditional iconography like the Basque flag and ancient rural sports to modern tools like Internet forums and video testimonies—to show how these objects reinforce ideology. By drawing parallels between the Basques and other groups such as Irish Republicans and Palestinians, the text highlights how separatist movements use visual symbols and shared rhetoric to gain international legitimacy. Ultimately, Linstroth argues that the interplay between local traditions and global media allows these groups to transform public spaces and digital platforms into arenas for political resistance, even as the state attempts to label such consumption as criminal or treasonous. Generally, this article has been extremely influential in understanding the modern ties of ethno-nationalist movements with material culture and how groups utilize symbols for maintaining political identities. The article is an overall survey of ethno-nationalist movements across the globe. Some of the key concepts are the idea of “dangerous consumption”, and how images, objects, and media have “value potential” for disrupting larger nation-states and in aiding minorities adhere to their political ideologies.

THE FORGOTTEN SHORE, POETRY BOOK

Thu, 12 Mar 2026 09:23:53 GMT

This book of poetry, The Forgotten Shore by J. P. Linstroth, represents a labour of love. It was pieced together here and there from years of writing poetry. Some of the poems herein are old, while others are much newer. None of them have been previously published. In my mind, and on the page, I have tried to create a “mental landscape” for the reader, which is representative of my life, my past loves, and present amorous interests, my interests in nature, my fascination with art (both as an artist and as an observer), and my fascination with indigenous peoples, as well as my research in the Spanish Basque Country and the Brazilian Amazon. To borrow from Michel Foucault, herein is a created world, an “archaeology of knowledge,” if you will. While unlike Foucault, I am not trying to analyze or interpret institutions or power, rather, this book is more of an “archaeology of emotions”. Whereby the reader is asked to excavate through landscapes of emotions and observations forming what is in many ways both a complete and yet incomplete encapsulation of my experiences. In my poetry writing, I borrow heavily from Greek mythology as metaphorical reference and as a means of capturing my most personal emotions. For I have gone through divorce, loved and lost, and even so, loved once again. Such is life. To me referencing ancient Greek thought through their mythology somehow brings the reader back to the classics and the very foundations of Western thought. Of course, I am not alone in this endeavor. This is well trodden territory in the history of poetry. The book is titled, The Forgotten Shore, for good reason. It is representative of a sort of mythical place, a place where love is lost, on the one hand, and may not be re-encountered. Maybe it is a desolate island—a shoreline, a beach, somewhere to be left after a relationship, discarded like drift wood. And yet, on the other hand, there is inherent in this conceptualization a sense of hope. This latter perspective may not be altogether obvious to the reader. While love is lost, and one may find oneself lonely on a so-called “forgotten shore,” and perhaps abandoned, there is, nevertheless, hope of leaving such a place and finding love elsewhere. At least, this is the implication in my mind. Sometimes love leaves us on “forgotten shores”. The immediate afterthoughts are we may never find such love again. No future love could possibly match what we have lost and so on. But this is untrue. Love may be found again. We somehow find so-called other soulmates and intimate connections. Yet, these are the immediate emotions which come to mind. All of us at one point or other in our lives have had feelings of loneliness and abandon- ment, feelings of loss and so forth—and as such these emotions form a major part of this book of poetry.

SWIMMING IN BLUE SHADOWS, AWARD WINNING BOOK

Thu, 12 Mar 2026 08:12:35 GMT

Swimming in Blue Shadows is a collection of five short stories and ten poems on diverse subjects and styles, written over a number of years. Each story grew out the author’s personal experiences and in many ways represents a different phase of his life. The subjects of the short stories are: a wild boar hunt, a failed relationship, a Nahuatl flower seller, a bullfight, and a Belizean archaeology expedition. The poems, also, grew from personal experiences or centre on themes of particular interest to the author: AI (Artificial Intelligence), Afghanistan, COVID-19 (Coronavirus), Native Americans, love, depression, death, loss, and youthful exuberance. The title of the collection, a phrase from the first story in it, suggests the nearness of death in its innumerable and nebulous guises, pinpointing especially how the various protagonists face death, as if swimming in death’s blue shadows, hidden yet there.

MARCHING AGAINST GENDER PRACTICE, BOOK

Thu, 12 Mar 2026 07:43:37 GMT

This study began with the question why was it so problematic for the majority of Hondarribian townspeople to accept the broader participation of women in the annual, military march known as the Alarde. To explain this dispute, almost four-hundred years of local history were examined from the limited archives of Hondarribia and some secondary sources. Most importantly, however, this study considers how gender practices were and are organised in the Basque town of Hondarribia. The controversy to extend female involvement in the Alarde resulted in two positions between betikoak traditionalists, (Betiko Alardearen Aldekoak, ‘Always the Town’s Alarde’), and local ‘feminists’ (emakumealdekoak or Emakumeak Juana Mugarrietakoa, the Women of Mugarrietakoa, WJM), the former group wishing to preserve the ritual and the latter wanting to change it. These were not simply dichotomous stances but represented multiple levels of local identity through differing concepts of gender, history, and social experience. Commemorative ceremonies or re-enactment rituals were defined as meaningful actions that are historically based and mythologize the past. These are ritualised actions that are shaped by present circumstances, present social values and present social institutions and are transformed over time and are often confirmed, contested, and negotiated by the actors who control and perform in them. Reliving aspects of the past was a means of instilling in local peoples like Hondarribians a greater sense of their historical importance. The book demonstrated how history became distorted by glorifying and transforming local history as integral to a nationalist Basque history. While military marches demonstrated the strength of Basques willing to defend their townships and in turn Basque pride. Such transformations have to be taken into context with the loss of the Carlist cause in 1876 and the rise and spread of nationalism in the region at the end of the nineteenth century and beginning of the twentieth century.

POLITICS & RACISM BEYOND NATIONS BOOK

Thu, 12 Mar 2026 06:56:31 GMT

In this book, Politics and Racism Beyond Nations: A Multidisciplinary

Approach to Crises, I demonstrate how differences are created on many

levels to reveal how the “othering project” is evident through national

policies of immigration, through aspiring nationalisms, through genocidal

inhumanity, and the subsequent effects of such othering evident in racial

trauma. Moreover, the book expands how after all the discussion on hatred from racism,

difference, and persecution we may examine notions of empathy, love, and

peace through Amerindian and Buddhist perspectives. Particularly, when

considering Amerindian philosophies about nature and Buddhist philo-

sophical perspectives on “inter-being” we may reach toward more loving

views of self, humanity, and the environment.

EPOCHAL RECKONINGS, THE AWARD WINNING BOOK

Thu, 12 Mar 2026 06:02:58 GMT

AI Podcasters (Alice and Bob) describe and respond to Linstroth's book about some of the crises of the first years of the 21st century. Linstroth's book aims, as he puts it, to cause concern, discussion, and surprise, as well as to evoke the emotions of anger, empathy, and sadness. The events covered include the huge migrations of people seeking to cross borders, whether in the Americas, Asia, Africa, the Middle-East or Europe, hoping for safety and a better life. Linstroth also shows and comments on human and natural acts of astonishing violence: the 9/11 destruction of the twin towers of the World Trade Center in New York; the Hurricane named Katrina of 2005; the Haitian earthquake of 2010. Linstroth portrays man’s inhumanity to man, whether callous, careless, mistaken, or deliberate: the police-killings of African-American youths; the genocide of Brazilian indigenous peoples; the torture of Iraqi prisoners at Abu Ghraib prison; mass school-shootings in the USA; and the Yemeni civil war.

TRAILER: INTRODUCIING THIS PODCAST & J P LINSTROTH'S BIOGRAPHY

Thu, 19 Mar 2026 00:09:57 GMT

J P LINSTROTH EPOCHAL RECKONINGS PODCAST

Dr. J. P. Linstroth’s trailer introduces his weekly podcast, J P LINSTROTH EPOCHAL RECKONINGS PODCAST, the title based upon his award-winning book by the same name, which serves as a platform for exploring deep intellectual inquiries “every Friday”. The series draw from Linstroth’s extensive background in history and anthropology, weaving together diverse threads such as social justice, indigenous rights, and political violence. By covering topics ranging from immigrant identities to the complexities of global conflict and peace, the program aims to translate academic research into engaging public discourse. Ultimately, Linstroth is grateful to his audience for listening about his research and the topics covered by this Podcast program.

J. P. Linstroth is an accomplished academic whose career bridges the gap between rigorous social anthropology and creative social activism. This overview details his professional journey from studying at the University of Oxford, UK, to conducting extensive fieldwork among marginalized and indigenous populations in Brazil, Spain, and immigrant groups in South Florida. By blending scholarly monographs on political identity and racism and award-winning poetry and fiction, Linstroth seeks to humanize complex data and give a personal voice to those suffering from historical trauma and social exclusion. Ultimately, his work serves as a multi-disciplinary testimony to human resilience, using diverse writing genres to advocate for social justice and conflict resolution.

GARAI HARTAKO KONTUAK, EPOCHAL RECKONINGS, AWARD WINNING BOOK, EUSKERA BERTSIOA

Mon, 16 Mar 2026 23:22:39 GMT

Epochal Reckonings liburuan, poeta, irakasle atxiki eta editorial idazle J.P. Linstrothek XXI. mendeko lehen urteetako krisi batzuk deskribatzen eta erantzuten ditu. Bere helburua, berak dioen bezala, kezka, eztabaida eta harridura eragitea da, baita haserrea, enpatia eta tristura emozioak piztea ere. Jorratutako gertaeren artean, mugak zeharkatu nahi dituzten pertsonen migrazio handiak daude, Amerikan, Asian, Afrikan, Ekialde Hurbilean edo Europan, segurtasuna eta bizitza hobea lortzeko itxaropenarekin. Linstrothek indarkeria harrigarriko giza eta naturako ekintzak ere erakusten eta komentatzen ditu: New Yorkeko World Trade Center-eko biki dorreen 11-S-ko suntsipena; 2005eko Katrina izeneko urakanak;2010eko Haitiko lurrikara. Linstrothek gizakiaren gizagabekeria irudikatzen du gizakiarekiko, gogorkeria, arduragabekeria, okerra edo nahita egindakoa izan: afroamerikar gazteen polizia hilketak; Brasilgo indigenen genozidioa; Abu Ghraib espetxean preso irakiarren tortura; AEBko eskola-tiroketa masiboak; eta Yemengo gerra zibila. Linstrothek bere poesia sortu eta hasiberritzat jotzen du, XXI. mendeko krisi handietan hainbat talderen borrokak eta sufrimenduak azalduz, arrazakeriak, muturrekotasunak, indarkeriak eta kontatzeko gehiegi diren tragediek gorpuztuta. Poema hauek hondamendi horiek jasotzen dituzte, mundu osoan gure garaiko hondamendi hauek bizi izan dituzten askorentzat duten esanahi sinbolikoa definituz.

ACERTOS DE CONTAS DE ÉPOCA (EPOCHAL RECKONINGS, AWARD WINNING BOOK, EM PORTUGUES)

Mon, 16 Mar 2026 11:52:50 GMT

Em Epochal Reckonings (Acertos de Contas de Época), o poeta, professor adjunto e editorialista J.P. Linstroth descreve e responde a algumas das crises dos primeiros anos do século XXI. Seu objetivo, conforme ele próprio afirma, é suscitar inquietação, discussão e surpresa, bem como evocar emoções como raiva, empatia e tristeza. Os eventos abordados incluem as enormes migrações de pessoas em busca de cruzar fronteiras — seja nas Américas, na Ásia, na África, no Oriente Médio ou na Europa — na esperança de encontrar segurança e uma vida melhor. Linstroth também expõe e comenta atos de violência, tanto humana quanto natural, de magnitude estarrecedora: a destruição das Torres Gêmeas do World Trade Center, em Nova York, no 11 de setembro; o furacão Katrina, em 2005; e o terremoto no Haiti, em 2010. Linstroth retrata a desumanidade do homem para com o próprio homem — seja ela insensível, negligente, equivocada ou deliberada: as mortes de jovens afro-americanos pelas mãos da polícia; o genocídio dos povos indígenas do Brasil; a tortura de prisioneiros iraquianos na prisão de Abu Ghraib; os massacres em escolas nos EUA; e a guerra civil no Iêmen. Linstroth descreve sua poesia como emergente e incipiente, delineando as lutas e os sofrimentos de diversos grupos durante as grandes crises do século XXI — crises estas personificadas pelo racismo, pelo extremismo, pela violência e por tragédias numerosas demais para serem narradas. Esses poemas capturam tais calamidades, definindo seu significado simbólico para muitos daqueles que vivenciaram esses desastres de nosso tempo em diversas partes do globo.

CÁLCULOS DE CUENTAS ÉPOCALES (EPOCHAL RECKONINGS, AWARD WINNING BOOK, EN ESPAÑOL)

Mon, 16 Mar 2026 11:39:22 GMT

En el galardonado libro de J.P. Linstroth, Epochal Reckonings (Cálculos de Cuentas Épocales) (ganador del Premio Internacional Proverse Hong Kong 2019), el poeta, profesor adjunto y editorialista describe y responde a algunas de las crisis de los primeros años del siglo XXI. Su objetivo —tal como él lo expresa— es suscitar inquietud, debate y asombro, así como evocar emociones como la ira, la empatía y la tristeza. Entre los acontecimientos abordados se incluyen las masivas migraciones de personas que buscan cruzar fronteras —ya sea en las Américas, Asia, África, Oriente Medio o Europa— con la esperanza de hallar seguridad y una vida mejor. Linstroth también expone y comenta actos de violencia, tanto humana como natural, de una magnitud asombrosa: la destrucción de las Torres Gemelas del World Trade Center en Nueva York el 11 de septiembre; el huracán Katrina en 2005; y el terremoto de Haití en 2010. Linstroth retrata la inhumanidad del hombre hacia el hombre, ya sea esta insensible, negligente, errónea o deliberada: las muertes de jóvenes afroamericanos a manos de la policía; el genocidio de los pueblos indígenas de Brasil; las torturas a prisioneros iraquíes en la cárcel de Abu Ghraib; los tiroteos masivos en escuelas de los Estados Unidos; y la guerra civil en Yemen. Linstroth describe su poesía como emergente e incipiente, delineando las luchas y los sufrimientos de diversos grupos durante las grandes crisis del siglo XXI, encarnadas en el racismo, el extremismo, la violencia y un sinfín de tragedias imposibles de enumerar. Estos poemas capturan tales calamidades, definiendo su significado simbólico para muchos de aquellos que han vivido estos desastres de nuestro tiempo en los distintos rincones del planeta.

ARRAIN, ARRAIN, ARRAI (PROTO-PEZ, PEZ, RAYA) [EN ESPAÑOL]

Mon, 16 Mar 2026 07:52:11 GMT

Resumen del Articulo "Arrani, Arrain, Arrai: En torno al protovasco 'Arrani y sus derivaciones lingüísticas"

Esa introducción del complejo de donde procede una palabra como arrain en una lengua tan antigua como el euskara es solamente un ejemplo lingüístico para las posibilidades de análisis en etimología. Si hay conclusiones debe ser que las formas de arrai y arrain estaban formados por el proto-euskara, arrani y no del latín ni a través de una especie en particular como raya del castellano; también, la palabra bike en euskara, parece diferenciada para pez con todas las posibilidades de ser derivado exclusivamente para resina y no en sentido zoológico. El porcentaje de palabras en euskara para la vida pesquera, derivados basicamente de formas de arrani, significa a las claras que la lengua vascuence todavía preserva formas arcaicas en contraste con la mayoría de lenguas europeas cuyas palabras pesqueras son derivadas del latín (pix, piscem, piscis o piscum).

PROMOTION: J P LINSTROTH EPOCHAL RECKONINGS PODCAST (A NEW PODCAST EVERY FRIDAY)

Mon, 16 Mar 2026 06:20:08 GMT

EVERY WEEK, DR. LINSTROTH TRIES TO BRING TO YOU A NEW DISCUSSION ON SOMETHING EXCITING AND INTERESTING IN REGARD TO ONE OF HIS RESEARCH INTERESTS. DR. LINSTROTH’S RESEARCH INTERESTS INCLUDE THE FOLLOWING TOPICS AND GROUPS RESEARCHED:

History and Anthropology, Brazilian History, Brazilian Amerindian History and the 19th Century Rubber Boom, Anthropology of Latin America, anthropology of Europe, anthropology of immigration, political anthropology, anthropology of conflict and peace, history and memory, cognition, urban anthropology, gender theory, globalization, genocide, indigenous rights, immigrant rights, inequality and social justice, engagement, economic anthropology, ethnicity and nationalist politics, human rights, applied anthropology, ritual and performance, material culture and media, kinship, social change, terrorism, anthropology of development, Spanish-Basques, South Florida immigrants (Cubans, Haitains, Guatemalan-Mayas), and Amazonian Amerindian groups (Apurinã, Kambeba, Kokama, Munduruku, Mura, Sateré-Mawé, Tikuna, and Tukano)

PLEASE STAY TUNED AND GET THE LATEST PODCAST EVERY FRIDAY.

ALSO, THANK YOU FOR BEING A PATRON OF MY PODCAST:

J P LINSTROTH EPOCHAL RECKONINGS PODCAST!

I AM SO VERY, VERY APPRECIATIVE AND GRATEFUL FOR YOUR PATRONAGE!

BEST REGARDS, DR. J. P. LINSTROTH