Everything is Ideology: a Cultural Studies Podcast

Patreon.com/everythingisideologyBuymeacoffee.com/everythingisideology Show Notes: In this episode, we’re diving into a history that feels uncannily familiar—one where media, persuasion, and strategic communication shape public opinion in ways that still resonate today. I’m joined by Stuart Anderson Davis, a doctoral researcher at Columbia University studying the history of deception and disinformation. To discuss his article “False Friends? Quakers, fronts, and the rise of popular abolitionism.” Together, we explore how these forces were already at work centuries ago in the transatlantic struggle over slavery.Our conversation centers on a group that often sits at the margins of this history: the Quakers. While they’re frequently remembered for their moral opposition to slavery, what emerges here is something far more complex. We unpack how Quaker activists navigated suspicion, marginalization, and political exclusion to build one of the earliest modern social movements—experimenting with tactics that feel strikingly contemporary: media campaigns, narrative framing, anonymous publishing, and even forms of strategic deception.Their abolitionist efforts weren’t just moral or religious gestures. They were systematic, coordinated, and deeply strategic. At a time when slavery was foundational to global economies and widely accepted as normal—even justified—Quakers were helping to build a counter-public that insisted it was not only wrong, but intolerable.We talk about how they transformed abolition into a movement. This meant organizing some of the first large-scale petition campaigns, lobbying politicians directly, and circulating pamphlets that exposed the realities of the slave trade—especially the violence of the Middle Passage and plantation life. They weren’t just raising awareness; they were actively trying to reshape what people believed was possible.At the heart of this discussion is a tension that still defines activism today: how do you persuade a public that may not want to be persuaded? And what happens when moral arguments collide with entrenched economic and ideological systems? From pamphlet wars and propaganda battles to the shaping of public consciousness across the Atlantic, this episode traces how abolition became not just a moral cause, but a communications project.We also explore the contradictions within these movements—the internal divisions among Quakers themselves, the role of formerly enslaved voices in shifting public perception, and the emergence of competing narratives that sought to defend slavery through disinformation and distortion.Biography: Stuart Anderson-Davis is am currently studying for a Ph.D. in Communications from Columbia University's Graduate School of Journalism. his academic work is focused on the history of deception and disinformation. Anderson-Davis’s dissertation examines the ways in which deceptive communications shaped events - and influenced public opinion - in Britain and the United States during the 18th and 19th centuries. He also writes about politics, media, communications, and disinformation for various publications, including the Columbia Journalism Review. He holds a B.A. in History and Ancient History from the University of Nottingham and an M.Phil. in Modern European History from Cambridge University.     Links: https://www.tandfonline.com/doi/abs/10.1080/14788810.2025.2493437

buymeacoffee.com/everythingisideologyShownotes: In today’s episode, we’re in conversation with Dr. Bright Gyamfi about a fascinating and necessary rethinking of decolonization, memory, and historical narrative. But rather than retelling familiar stories centered on nation-states or political elites, this conversation turns toward what has been overlooked—and often structurally erased.At the heart of this discussion is a shift in how we understand history itself. What happens when we take seriously the lives and intellectual labor of women who have been excluded from official archives? What new forms of knowledge emerge when we move beyond traditional sources—toward oral histories, personal archives, funeral pamphlets, photographs, and everyday practices?The conversation explores how African women—particularly figures like Ana budu Arthur—functioned not just as participants in decolonial movements, but as active producers of knowledge, shaping political consciousness through spaces often dismissed as apolitical: the home, the kitchen, fashion, and social life. These sites become arenas of resistance, where culture, care, and aesthetics operate as tools of decolonization.The conversation also pushes us to think critically about erasure and historical memory—how national narratives and state commemorations systematically sideline women, even as communities continue to remember and honor them in other ways. In doing so, it challenges the persistence of “great man” histories within decolonial thought itself.At the same time, Gyamfi traces a broader intellectual and geographic arc: from Ghana to London, from port cities to global Black networks, from Pan-African congresses to intimate dinner-table conversations. What emerges is a vision of decolonization not as a singular political event, but as a lived, everyday practice shaped by race, space, labor, and transnational connection.Biography: Bright Gyamfi is an Assistant Professor of History at Rutgers University–New Brunswick. He holds a Ph.D. in History from Northwestern University, an MSc in African Studies from the University of Oxford, and a BA in Political Science and History (Honors) from the University of Notre Dame. Prior to joining Rutgers, he served on the faculty at the University of California, San Diego, and was awarded the Presidential Fellowship, Northwestern University’s highest honor for graduate students. His research examines the transnational networks of Ghanaian and African intellectuals whose work reshaped African Studies, Black Studies, Black Internationalism, and economic development thought following African independence. His scholarship examines the global circulation of Nkrumahist and Pan-Africanist thought across the U.S., the Caribbean, Latin America, and Africa. Gyamfi’s work has been supported by numerous fellowships, including the National Endowment for the Humanities Fellowship, the SSRC Mellon International Dissertation Research Fellowship, and the Fulbright Fellowship. He has conducted extensive research across Ghana, Senegal, Grenada, Suriname, Trinidad & Tobago, Brazil, France, the U.K., and the U.S. In addition to his scholarship, Gyamfi serves on the Board of Directors of the West African Research Association, the Ghana Studies Association (as Acting President), and the Ghana Oxford and Cambridge Society. He is also actively engaged in public-facing work, including policy consulting, media interviews, public lectures, exhibitions, and documentary filmmaking.Links: https://read.dukeupress.edu/radical-history-review/article-abstract/2025/153/60/405057/Uncovering-Radical-Histories-Anna-Budu-Arthur-s

Patreon.com/everythingisideologyBuymeacoffee.com/everythingisideologyInstagram.com/everythingisideology Music: "Building Nests in the Ruins" By nihilore creative commons music projectShownotes: Welcome back to Everything is Ideology, I’m your host Dr. Lee Caplan. Today were joined by Ehsan Hanif a PhD candidate at Cornell University whose work explores the intersections of architecture, oil, and political life in Iran. We discuss his recently published essay, “Cinemas on Fire: Walter Benjamin's Spielraum and the 1979 Revolution in Iran.” We begin with Ehsan’s engagement with Walter Benjamin, using ideas like Spielraum—a “room for play” or possibility—to ask how different spaces open or limit collective action. From there, the conversation moves through a series of contrasts: cinema and theater, passivity and participation, privatized consumption and communal experience.As we move into the Iranian context, these questions reverberate on a new register. We discuss the rise of cinema, its association with modernization and Westernization, and why it became a target during the 1979 revolution. In contrast, we explore Ta’zieh, a form of traditional performance rooted in theological ethical-political commitments that embeds in everyday life, where performance, mourning, and collective participation blur together. Rather than simply representing politics, these spaces actively produce different kinds of social and political possibilities.  Throughout, the conversation returns to a central tension: how do people come to act together? And what kinds of spaces—cultural, architectural, and affective—make that action possible?Biography: Ehssan Hanif is a Ph.D. candidate in the History of Architecture and Urban Development at Cornell University. His research, tentatively titled Domesticating Oil: Corporate Colonialism and Labor Negotiating Housing Policies in Iran (1929-1963), explores the history of oil and architectural modernity within Iranian domestic spaces, mapping it from Abadan to Tehran. In his work, he examines how the interplay between oil workers’ movements, international interests in Iran’s subsoil resources, and nationalist discourses reshaped housing projects across Iranian cities. Prior to his time at Cornell, he worked as an independent researcher and translator in Iran, translating several seminal texts into Persian, including Architecture and Modernity (Hilde Heynen), Benjamin for Architects (Brian Elliot), and The Story of Post-modernism (Charles Jenks). His work has been published in the Journal of Architectural Histories, Xorein, Middle East Critique, Sharestan, and British Journal of Middle Eastern Studies, among other venues. His latest contribution, titled “An Island within an Island: The Establishment of an Oil Company Town in the ‘Desert’ Island of Abadan, Iran (1908–1930s),” is forthcoming in the Journal of Fabrications.

If you like what we do please subscribe to the show at Patreon.com/everythingisideology or give a one time donation at buymeacoffee.com/everythingisideologyShow notes: Welcome back to Everything is Ideology. I’m your host Dr. Lee Caplan. I’m joined by Dr. Laura Sykes, and we will be discussing her recently published essay “Rolling Stone Magazine: Co-opting the Counterculture.” Today’s episode is really about a tension—between aesthetics and politics, between counterculture and capitalism, and between what something claims to be and what it actually does in the world and we start with her work on rock criticism—especially figures like Richard Goldstein, Ellen Willis, Lester Bangs, and Jann Wenner—but very quickly the conversation opens up into the role of the Magazine Rolling Stone helped shape not just music culture, but the way people understood themselves as part of a movement, even when the political commitments behind that movement were in contradiction. Along the way, we talk about things like the use of New Left aesthetics without the politics behind them, the role of gender and race in music criticism, and how ideas get packaged, circulated, and sometimes stripped of their original meaning. There are moments where we zoom in—on specific articles, specific figures—and others where we step back and think about the broader question: what does it mean for culture to feel radical without necessarily being radical. It’s a conversation that moves between history and the present, and it raises questions that are still very much with us.Biography: Laura Sikes is from West Monroe, Louisiana. She attended Louisiana State University for her undergraduate degree. She earned her Ph.D. at the University of Rochester, studying under Joan Shelley Rubin. The focus of her research is rock and roll criticism from its origins in the 1960s through to today. Of particular interest to her are cultural hierarchies, radical politics, print culture, race, and gender. Her dissertation, In the Groove: Rock Criticism from 1966-1978, examines Richard Goldstein, Ellen Willis, Lester Bangs, and Jann Wenner, analyzing their contributions to musical, cultural, and political discourse. She is currently adapting it for publication as a book. She is an assistant professor of history at Texas A&M University—Texarkana. There, she runs the Red River Center for Regional History and Culture. She is also the editor of the Red River Series for the Texas A&M University Press. She is a proponent of public history.Links: https://online.ucpress.edu/jpms/article/38/1/22/217706/Rolling-Stone-MagazineCo-opting-the-Counterculture

Show Notes: In today’s episode we dive into his recent work, “Writing with Emo Nostalgia Toward Musical Mattering” where we explore how nostalgia functions not just as a backward glance, but as a way of imagining alternative futures. We’ll talk about emo beyond its stereotypes—less as individual angst and more as a site of community, affect, and critical engagement. We’ll also unpack concepts like “writing with” music, critical punk orientations, and the unexpected afterlives of cultural production in digital and social spaces.At the center of this discussion is the concept of nostalgia, not as passive longing or sentimental reflection, but as something active—something that shapes how we make meaning in the present and how we move toward the future. We unpack how nostalgia operates psychologically, culturally, and pedagogically, and why it might matter more than we think.We also dig into the idea of “writing with” music—a challenge to traditional academic thinking that separates mind and body, subject and object. Instead, this approach asks what happens when we treat music as something lived, embodied, and co-constructed—where writing becomes less about analysis and more about participation, sensation, and transformation.Along the way, we touch on emo’s shifting aesthetics, questions of gender, race, and inclusion, and the strange ways cultural forms circulate—through scenes, technologies, and generations—often taking on new meanings far beyond their original contexts.This is a conversation about how culture moves, how it lingers, and how it continues to shape us—even when we think we’ve left it behind.If you like what we do here please subscribe and support show on patreon.com/everythingisideology or follow us on Instagram.com/everythingisideologyBiography: Steve Lamos is Associate Professor in the Program for Writing and Rhetoric and the English Department. His work focuses on issues of race and racism within U.S. college-level writing instruction, particularly in the context of “basic writing” programs; on issues of teaching-track labor in contemporary U.S. writing programs; and on novel forms of literate becoming at the intersection of the sonic and the alphabetic.  Lamos’ published work includes the book Interests and Opportunities: Race, Racism, and University Writing Instruction in the Post-Civil Rights Era (Pitt UP, 2011), winner of a 2013 “Special Commendation” from the Conference on College Composition and Communication Outstanding Book Award committee; the essay “Toward Job Security for Teaching-Track Composition Faculty: Recognizing and Rewarding Affective-Labor-in-Space,” which won the 2016 Richard C. Ohmann prize for outstanding essay in College English; and a range of pieces in College Composition and Communication, College English, Journal of Basic Writing, Writing Program Administration, Composition Studies, and several edited collections. Dr. Lamos’ current book project is tentatively titled Resonant Rhythms: Drumming, Writing, and Professing a Literate Life.  It explores intersections between his academic work and his work as the drummer and trumpet player for the indie/emo band American Football. American Football is routinely included among important contemporary emo artists by outlets including Rolling Stone, The Guardian, Pitchfork, NPR and many others.Links: https://online.ucpress.edu/jpms/article/38/1/3/217703/Writing-With-Emo-NostalgiaToward-Musickal

Biography: Dr. Rachmi Diyah Larasati of the Department of Gender, Women & Sexuality Studies Is a passionate dance practitioner, innovative choreographer, and author of works such as The Dance that Makes You Vanish, she has explored aesthetics and narrative through numerous writings. As Professor of Transnationalism and Aesthetics at the University of Minnesota, she is also affiliated with American Studies, Asian & Middle Eastern Studies, and advises the Interdisciplinary Center for the Study of Global Change.  She serves as editor for the upcoming special edition of Lembaran Anthropology (Indonesia, spring 2026), co-editor for Bodies that Haunt (Culture Studies), and sits on the editorial board of the Asia Journal of Women Studies.Show Notes: Today’s episode is an expansive conversation with Dr. Diyah Larasati—scholar, artist, choreographer, and professor of Gender, Women, and Sexuality Studies at the University of Minnesota. We discuss her recently published “Train and its fugitive rhythms: rewriting empire, violence, and the politics of sound.”We begin by situating her work within the political aftermath of the 1965 Indonesian genocide—an event that remains under-discussed globally despite its scale and its deep entanglement with Cold War geopolitics. But rather than approaching history through a strictly linear or archival lens, Dr. Larasati reframes time itself. She describes her work not as history, but as narration—as something lived, fragmented, embodied, and constantly in motion. From there, our conversation opens into questions of memory and form. What does it mean to write about violence without reproducing it? How do we resist turning trauma into something consumable? Larasati pushes back against what she calls the overproduction of violent narrative, suggesting instead that we must ask why violence happens—and how it continues to live within bodies, spaces, and sounds.One of the most striking threads throughout this her article is the figure of the train. What begins as a symbol of colonial infrastructure—of extraction, surveillance, and control—quickly becomes something more complex. The train is rhythm. It’s memory. It’s childhood. It’s fear. It’s also, paradoxically, a space of possibility—where noise creates cover, where secrecy becomes survival, and where fleeting moments of freedom and communication emerge. We also spend time thinking through feminist methodology—not as an abstract framework, but as something grounded in lived practice. Dia traces this back to her own upbringing, where women negotiated land, labor, and survival within militarized environments. In this context, feminism isn’t just theory—it’s knowledge of seasons, of crops, of bodies, of how to speak and when to remain silent. It’s a way of navigating power on the most intimate and material levels.Throughout the episode, we return to questions of fugitivity, sound, and theory itself. What does it mean to speak as someone whose experience has historically been spoken for? What role does theory play—not as abstraction, but as a language that allows different histories and bodies to enter the same conversation?Links: https://www.tandfonline.com/doi/pdf/10.1080/09502386.2025.2527031

Biography: Sarah Balakrishnan is a Canadian-Indian writer and scholar based in the Department of History at Duke University. Balakrishnan is the 2022 Narrative Prize winner, the winner of Narrative Magazine’s Best Under 30 writing contest, and a finalist for the Cecilia Joyce Johnson Award for Short Fiction from the Key West Literary Seminar. Since 2020, BalaKRISH NIN has served as a fiction editor at The Maple Tree Literary Supplement. Her fiction writing has been supported by grants from Craigardan, Hedgebrook, and American Short Fiction. Balakrishnan received a PhD in History from Harvard University in 2020 and a BA in History and Political Theory from McGill University in 2014. She was a visiting fellow at the University of Cambridge, a postdoctoral fellow at the Carter G. Woodson Institute at the University of Virginia, and a postdoctoral fellow in the History Department at the University of Minnesota Twin Cities. Balakrishnan scholarly research has appeared in a number of prestigious venues, including The Journal of African History, The Journal of Social History, and Comparative Studies in Society and History.Show Notes: Welcome to Everything Is Ideology a cultural Studies Podcast  I’m Lee Caplan, and in this episode I’m joined by Dr. Sarah Balakrishnan, a Canadian Indian writer and historian based in the Department of History at Duke University In our conversation, we discuss her wonderful essay, “Colonizing Accra: Experiments in Storytelling,” In our conversation we discuss how she approaches the colonial archive not simply as a record of imperial power, but as something more textured, layered, and contested—something like a woven cloth. We talk about what it means to read for stories within the archive, how narrative can make abstract structures like colonialism concrete and lived, and why history from below can reveal a very different account of when and how colonial rule was actually experienced on the ground. We also explore the relationship between storytelling and historical method, the role of contingency in the making of history, and the challenge of recovering voices and events that dominant historical canons have obscured. Along the way, Balakrishnan reflects on writing as both a historian and a fiction writer, on the influence of narrative form in her scholarship, and on the possibilities and limits of the archive itself. If you like what we do here make sure to like to subscribe and support us on our Patreon account where you will have access to all of our episodes.Links: https://academic.oup.com/ahr/article-abstract/130/4/1677/8404816

Biography: Max Blansjaar is a musician and writer from Amsterdam, The Netherlands. He holds a BA in Music from St. Catherine’s College, University of Oxford, where he was awarded the Gibbs Prize by the Faculty of Music in 2024. His work centres around cultural politics in popular music and the negotiation of social identities and relations through music and sound, with recent essays published in Sound Studies, the Journal of Popular Music Studies, and the Journal of Extreme Anthropology, as well as the popular magazines Dirt, The Mortar, and The Story. He currently holds a Clarendon Scholarship at Jesus College, University of Oxford.Show Notes: I am joined by Max Blansjaar, and we will be discussing his article, “A Practical Guide to the Silent Disco,” which was published in a 2026 volume of the Sound Studies journal. We begin by introducing the silent disco phenomenon and examining how it has been discussed in existing literature. From there, we trace a genealogy of the silent disco, situating it historically and culturally while considering the technological and institutional conditions that made it possible. The conversation then turns to the architecture and ecology of the silent disco itself, exploring how multiple channels reshape the relationship between crowd and music. These technological features produce new forms of interaction in which dancers can appear synchronized while inhabiting entirely different sonic worlds. Throughout the episode, we discuss how silent discos stage tensions between individuality and collectivity, revealing subtle dynamics around gender, visibility, and audience awareness. We also examine the role of DJs, whose presence becomes simultaneously central and strangely obscured within this headphone-mediated environment. Finally, we reflect on what silent discos might reveal about broader cultural and economic logics—from fleeting social connections and the production of social capital to the insider–outsider dynamics that structure participation. Taken together, the silent disco offers a surprising entry point into questions about contemporary identity, participation, and the neoliberal organization of social life.Show Notes: Links: https://www.tandfonline.com/doi/full/10.1080/20551940.2025.2534768

Biography: Dr. Jamil Khader is a Palestinian-American scholar of English literature, literary theory, and cultural politics whose work explores how stories shape our understanding of power, identity, and justice. Across a career spanning institutions in the Middle East and the United States, he has cultivated a distinctive intellectual voice—bringing together Marxist critique, Lacanian psychoanalysis, and anti-colonial thought to interrogate the entanglements of culture, power, and global inequality. He earned his Ph.D. in English literature from The Pennsylvania State University and served as  Dean of Research at Bethlehem University in Palestine and as Editor-in-Chief of the Bethlehem University Journal.  He currently serves as Associate Professor of English at Bethune-Cookman University, an HBCU in Florida. Dr. Khader is the author of two books and numerous academic and public-facing essays.Show Notes: Our conversation centers on Khader’s recent article, “Universalizing Capital, Foreclosing Necro-Imperialism, and Žižek’s Liberal Zionist Response to the Gaza Genocide.” Published in Middle East critique In it, Khader offers a rigorous immanent critique of Slavoj Žižek’s writing on the Gaza genocide. Khader tracks how Žižek repeatedly shifts the explanatory ground away from settler colonialism and necro-imperial political economy, and toward moral equivalence, “tragic” framing, and the language of liberal Zionism. We talk through Zizek’s three strategies of foreclosure that Khader calls the—mythic, geographic, and ethical—and how these moves can render Palestinian political subjectivity unintelligible, even inside theories that claim emancipation as their horizon.Along the way, we get into the larger stakes: Western Marxism and its limits, the problem of universality, the role of organization and praxis, and why thinking from Palestine isn’t a narrowing of theory—but an insistence that universality must be rebuilt from the standpoint of those made disposable under empire.Links: https://www.tandfonline.com/doi/abs/10.1080/19436149.2025.2602098https://link.springer.com/article/10.1007/s11841-020-00799-0

Biography: Sydney Beckmann earned her PhD in American Indian Studies at the University of Arizona in Tucson, Arizona, where she was a Russell J. and Dorothy S. Bolinski Fellow. Her research is interdisciplinary and intersects the areas of religion, race, and colonialism. She focuses on the legacy of colonial discourse and its effect on urban indigeneity particularly how government policies and rhetoric around urbanity perpetuate colonial ideologies designed to erase indigenous people and further entrench settler colonial domination of indigenous lands. Her teaching and research engage critical indigenous theory and center theories and methodologies around relationality. Her current book project, The Pan-Indian Problem, Relationality Within and Beyond Colonialism, explores the largely under-researched of pan-Indianism.Show Notes: Our conversation centers on Sydney Beckmann’s article, “Pan-Indianism and Authenti(city): Refusing Colonial Borders,” published in the American Indian Culture and Research Journal Beckmann’s argument shows, that the term Pan-Indianism isn’t neutral, and it isn’t simply descriptive. It’s a label with a history—one that moves through anthropology’s mid-century acculturation studies, through federal policy in the Termination Era and relocation programs, and into the present as a lingering framework that still shapes how Indigenous presence in cities is narrated, measured, and too often pathologized.Along the way, we get into how pan-Indianism becomes a kind of catch-all signifier—sometimes used to critique appropriation and flattening, other times used to describe intertribal alliance and collective resistance. Beckmann pushes us beyond the gridlock question of “good or bad” and instead asks: Where did this term come from? What political work was it designed to do? And how does it keep doing that work today—especially in the settler-colonial “grammar” of urban space?We talk about the power of naming, the refusal of colonial categories, and the persistent “deficiency” narratives imposed on Indigenous life—particularly the assumption that urban Indigeneity must mean assimilation, loss, or longing. If you like what we do here please like a subscribe and share.Links: https://escholarship.org/uc/item/09j929rj

Biography: Dr. Alex Moulton earned his PhD in Geography from Clark University, with a MS in Geography from East Carolina University and a BSc in Geography and Geology from the University of the West Indies, Mona. His research examines Black geographical epistemologies and history, ecological justice, community resource governance, landscape legacies of colonization, and political ecology of environmental change. Working at the intersection of critical social science, the environmental humanities, and physical geography, his research draws on a range of methodologies and epistemologies. Prior to Hunter College, Dr. Moulton was an Assistant Professor in the Department of Sociology at the University of Tennessee, Knoxville with previous teaching appointments at Middle Tennessee State University and the University of the West Indies, Jamaica.Show Notes: In this episode we discuss Dr. Alex Moulton and Inge Salo’s "Black geographies and Black ecologies as insurgent ecocriticism." The conversation centers on Dr. Moulton’s work on Black geographies and Black ecologies and how these frameworks challenge traditional approaches to environmental thought and eco-criticism.The discussion begins with the concept of insurgent eco-criticism, which Moulton describes as a way of rethinking ecological scholarship by centering race and racialization—not simply adding them into existing frameworks, but questioning the assumptions and categories that structure environmental knowledge in the first place. From there, the conversation traces the genealogies of Black geographies and Black ecology, examining how these fields developed out of the political and intellectual contexts of the 1960s and 1970s, particularly through the work of scholars responding to civil rights struggles, urban segregation, and emerging environmental debates.Moulton explains how Black geographies emerged through scholars studying the spatial realities of Black life, including segregation, redlining, and sundown towns, while Black ecology developed through critiques of mainstream environmentalism, particularly its neglect of urban environments and communities of color. Although these traditions emerged through different disciplinary pathways, the conversation highlights how both share a common concern with understanding how Black communities navigate, transform, and create spaces of life within conditions shaped by colonialism, racial capitalism, and environmental inequality.The episode also explores methodological questions within Black geographies, including how scholars draw on archives beyond traditional academic sources. Moulton discusses the importance of poetics, music, oral traditions, foodways, and everyday cultural practices as forms of knowledge production that reveal relationships between people, space, and nature that conventional research methods often overlook.Throughout the discussion, we engage major thinkers in the field—including Clyde Woods, Katherine McKittrick, Nathan Hare, and Sylvia Wynter—and reflect on concepts such as blues epistemology, demonic ground, and the plurality of Black geographies. The conversation ultimately emphasizes that Black geographies do not simply add Black experiences to existing frameworks but instead rethink how knowledge about space, nature, and society is produced.Links: https://www.berghahnjournals.com/view/journals/environment-and-society/13/1/ares130110.xml