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.

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.”

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.