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.

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).

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.

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.

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.

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.

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.

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.

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.

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.