Environmental History, #2 of 4. Many of the conservationists who’ve defended the Arctic heralded it as the “last great wilderness,” an ecosystem and landscape unmarred by corporate greed and violence, a place that needs to be preserved because of its “pristine” and “untouched” beauty. While well-intentioned, this narrative is, of course, problematic, because the absence of white settler colonial development is not the same thing as “pristine” or “untouched.” Entire communities of people call the arctic home. The Gwich’in and Inuit nations live on and have stewarded the northernmost reaches of this continent for some 24,000 years. At every imperialist and capitalist effort to destroy those lands with their greed, the Gwich’in and (some) Inuit have shown up to protest, testify, and speak out against those violences.

Bibliography

“Legal Action Challenges Arctic Refuge Drilling Plan,” Center for Biological Diversity, (15 Jan 2026)

H.R.1 - An act to provide for reconciliation pursuant to titles II and V of the concurrent resolution on the budget for fiscal year 2018. Congress.gov. (2017)

Arctic National Wildlife Refuge: Status of Oil and Gas Program. Congress.gov. (Updated 4 Feb 2026)

Lenny Kohm and the Last Great Wilderness Tour (1995) Part 4

The Wilderness Act (1964)

Alaska National Interest Lands Conservation Act (1980)

“The Inuit and Northern Experience,” Final Report of the Truth and Reconciliation Commission of Canada, Volume 2 (2015)

Thomas Berger, “Northern Frontier, Northern Homeland,”  THE REPORT OF THE MACKENZIE VALLEY PIPELINE INQUIRY: VOLUME ONE

Finis Dunaway, Defending the Arctic Refuge: A Photographer, an Indigenous Nation, and a Fight for Environmental Justice (UNC Press, 2021)

Donella Meadows, “National Energy Policy,” The Donella Meadows Project (Sep 1991)

Elizabeth Manning, “Trump Administration Opens the Entire Coastal Plain of the Arctic National Wildlife Refuge to Oil and Gas Leasing,” (23 Oct 2025)

Brian Palmer and Anna Greenfield, “The Long, Long Battle for the Arctic National Wildlife Refuge,” Natural Resources Defense Council (Oct 24, 2025)

Kyle Whyte, “Indigenous Climate Change Studies : Indigenizing Futures, Decolonizing the Anthropocene,” English Language Notes, Volume 55, Number 1-2, Spring/Fall 2017, pp. 153-162

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Bonus! Marissa and Averill chat with Stacey and Hannah of the Amplify Podcast Network about podcasting and teaching, the realities of funding and institutional recognition, and what it means to do feminist history that "matters" in a shifting political landscape.

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Environmental Series. Episode #1 of 4. In 1851, a journalist named Henry Mayhew set out to document the lives of London's working poor. What he found was astonishing. In the richest city in the world, thousands of people made their living by picking through other people's trash. There were the bone-grubbers, who scavenged bones from gutters to sell to soap manufacturers. There were the mudlarks, mostly children, who waded through the filthy banks of the Thames searching for coal, rope, and bits of metal. And then there were the pure-finders. What’s “pure” you ask? Well, "pure" was a Victorian euphemism for dog excrement. Pure-finders, mostly elderly women, spent their days scouring the streets of London for dog droppings, which they then sold by the pailful to tanneries in Bermondsey. The tanners used it to purify leather. Hence the name. We tend to think of recycling as a modern invention, something that started with the environmental movement of the 1970s. Blue bins, sorting instructions, that kind of thing. But as brilliant historians have uncovered, the story of how humans have dealt with their discarded materials stretches back millennia. For most of human history, the concept of "throwing something away" barely existed. To begin our series on environmental history, we're tackling the premodern history of recycling. Or as pre-WWII people would have called it: reclamation, salvage, scrapping, repair, and reuse. We'll meet rag-and-bone men and dustmen, shoddy masters and mudlarks. We'll discover how rags became paper, how old wool became new cloth, and how virtually nothing in the premodern world was ever truly waste.

Find transcripts and show notes at www.digpodcast.org

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Bonus Episode: This year, 2026, marks the 250th anniversary of the Declaration of Independence, the moment when American patriots pledged their lives and their sacred honor to declare the American colonies independent of the British crown. By the time the Continental Congress signed that document, American blood had already been shed and the colonies were already fighting the war that would ultimately lead to the birth of the United States as an independent nation. As momentous as this revolution was, it wasn’t until over 10 years after the Declaration was signed that the revolutionary act that truly founded the nation took place: the Constitutional Convention of 1787. It’s one thing to declare your independence and earn that freedom with spilt blood and military victory; it’s quite another to make that independence meaningful and real in the form of a meaningful, functional and enduring government. And in a moment when the meaning of that government, and indeed the integrity of the the central document of the founding - the Constitution - itself, is as imperiled as it has ever been, it’s the Constitutional Convention, not the Declaration of Independence, that has real resonance for us in the ‘now.’ On this special bonus episode of Dig, join us in a little deep dive into the United States Constitutional Convention.

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Trying something we've never done before - an end-of-year wrap up in which we discuss our favorite episodes to write and be co-hosts on from the 2025 season, and a little sneaky preview of what is coming in 2026!

Happy New Year, all, and thank you for being supporters of this show! xoxox Ave, Marissa, Sarah and Elizabeth

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A Bonus Episode! Yule logs, dried orange slices strung across your windows, decorated trees and simmer pots - all the marks of a neopagan holiday season! Wait, that's Christmas, you say? Well, can't it be both? A brief history of modern witchcraft, just in time for the winter solstice celebration.

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We're on a little break, getting our stocking stuffers and Yule logs together, so to tide you over until our next new release, here's an oldie but goodie (with a little remixing - though unfortunately there is no fixing our singing) about the history of ghost stories at Christmas time!

Original transcript at: https://digpodcast.org/2017/12/22/christmas-ghost-dickens/

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Spooky Series, Episode #4 of 4. Over an eight-month period in 1896-1897, thousands of people across North America reported seeing mysterious ships in the air or lights in the sky. There were over 12,000 newspaper accounts published about the phenomenon in 408 different newspapers in 41 American states and six Canadian provinces. The airships were usually described as oblong, cigar-shaped objects, sometimes with wings that would flap up and down. What was going on that would have inspired so many unidentified flying object sightings? And why did they seem to cluster around an eight month period in 1896-1897? Today, in the last installment of our 2025 spooky series, we are going to dive into this late nineteenth century UFO-sighting phenomenon and perhaps figure out what was going on.

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Spooky Series. Episode #3 of 4. In 1220 CE, St. Francis of Assisi tamed a ferocious werewolf terrorizing Gubbio, Italy—transforming "Brother Wolf" from savage beast to peaceful townsperson. But why did Christianity need to conquer the wolf? For millennia, werewolves have stalked the boundaries between civilization and savagery, humanity and monstrosity. From ancient Mesopotamian curses to Greek myths of divine punishment, from medieval theology to early modern courtrooms where hundreds died in werewolf trials, the shape-shifter has embodied our deepest anxieties about human nature itself. Join Marissa and Elizabeth as they uncover the forgotten history of werewolf prosecutions that claimed real lives, explore how economic crises and religious upheaval sparked lycanthropy panics, and trace the transformation of the werewolf from genuine judicial threat to Hollywood monster. This third episode in our Spooky series reveals how the figure of the werewolf has shaped—and been shaped by—Western culture's evolving understanding of violence, identity, and the wild within us all.

NOTE: This episode contains references to sexual assault, violence against children, and descriptions of gruesome gore. Listen/read with extreme caution. Find show notes and transcripts at www.digpodcast.org

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Spooky Series. Episode # 2 of 4. If you look through recordings of country, western, and folk music ranging from the 1920s and 1930s through to present, you’ll notice a theme: songs about crime, murder, and executions are ever-present. From Grayson & Whittier’s recording of the centuries-old ballad “Rose Connelly” in 1927, to Lloyd Wilson’s “Stagger Lee”recorded in the 1950s, Bob Dylan’s “The Lonesome Death of Hattie Carroll”in the 1960s, to Johnny Cash’s “Delia’s Gone”in the 1990s, to Jason Isbell’s “Live Oak” or “Yvette”or Zach Bryan’s “Birmingham” in more recent years, songs about the murder are a staple of the American musical tradition. How did songs about violence and crime become so central?  Today, we’ll take a closer look at the murder ballad tradition, tracing them back to the real crimes that inspired them but also considering what they might teach us about race, gender, and American culture.

Find transcripts and show notes at www.digpodcast.org

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Spooky Szn Episode #1 of 4. How would you expect the Spanish Inquisition to treat a confessed witch? Does the suggestion conjure visions of fire, torture, and lots of murdered women? You aren’t alone - but this is a history we definitely need to unpack.

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