EVENT SUSPENDED. Read the full IAS statement on COVID-19 regarding suspended events.
 
Jessica Hellmann and Mike Dockry discuss equity in the fields of natural resource management and environmental science, with a focus on Indigenous communities. They also share their respective journeys of shifting their environmental and higher education institutions to doing this work with greater intention, consultation, and humility.

Hellmann is the director of the University of Minnesota’s Institute on the Environment and the Ecolab Chair in Environmental Leadership. She and her colleagues work to help build a future where people and planet foster. Dockry is a registered member of the Citizen Potawatomi Nation and is an Assistant Professor in the Department of Forest Resources and an affiliate faculty member in the American Indian Studies Department, where he supports tribal sovereignty and works to foster collaborative and respectful research relationships.

EVENT SUSPENDED. Read the full IAS statement on COVID-19 regarding suspended events.
 
Please note that the Department of History is working with Susanna Elm to reschedule this event for Spring 2021.
 
In Book 16 of the City of God Augustine of Hippo discusses human bodies described by what he calls "too curious histories" as monstrous; such bodies, he tells us, are also depicted in mosaics on the grand esplanade in Carthage. Augustine here refers to Pliny the Elder's Natural History, where Pliny talks about pygmies, persons with feet so big that they can be used as sun shades, or persons who have only one eye in the center of their foreheads. Augustine additionally sprinkles mentions of extraordinary bodies throughout the City of God, not as described in histories but as present phenomena. Why is Augustine so interested in these bodies and why does he discuss them in greater detail in Book 16? What might that tell us about Augustine’s concepts of histories and the role of extraordinary bodies?

EVENT SUSPENDED. Read the full IAS statement on COVID-19 regarding suspended events.
 
On July 12, 2019, a small group of Hawaiians established a camp at Puʻuhonua of Puʻuhuluhulu (Refuge of Puʻuhuluhulu Hill) on the slopes of Mauna Kea, a sacred mountain, to prevent the equipment for the construction of the Thirty-Meter-Telescope (TMT) from being delivered to the summit. Five days later, thousands of Hawaiians and our supporters who had answered the kāhea (call) to help protect the mauna (mountain) watched as thirty-eights kūpuna (elders), who were the front line in this protection effort, were arrested. This effort to protect Mauna Kea from further desecration has been the catalyst for the resurgence of Hoʻomana Hawaiʻi. Each day, kiaʻi (protectors or guardians) participate in or lead ʻAha (religious ceremonies) four times a day. As a consequence, hundreds of Hawaiians have, for the first time in their lives, the opportunity to practice their religion together in public. Because thousands of visitors have witnessed or participated in these ʻAha, which have also been videoed and made available to the public on the Puʻuhonua of Puʻuhulu website, there is a growing awareness around the world about Hoʻomana Hawaiʻi and that it is a living religion. These ʻAha manifest mana through prayer chants and hula, which in this case, constitutes a form of kinetic prayer.
 
Featuring Marie Alohalani Brown.
 
Co-sponsored by American Indian Studies.