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Walking Alongside Martu: A journey with one of the world’s oldest living cultures

Pura’s inaugural impact collection honors both sacred traditions and sustainable futures.

James Roh
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In a world driven by speed, efficiency, and immediate results, it’s easy to forget that lasting change is built on trust. Real impact doesn’t come from rushing toward an end goal or measuring success through lofty metrics. It comes from falling in love with the problem, building a community around it, and sharing a vision for lasting transformation.

Pura, the smart home fragrance company that marries premium fragrance with innovative technology, recently launched its inaugural impact collection with K Farmer Dutjahn Foundation (KFDF) and Dutjahn Sandalwood Oils (DSO). The Pura x Dutjahn partnership began with a clear purpose: to source a sacred ingredient directly from its origin while honoring the land and the people who’ve cared for it. Our goal wasn’t simply to find sandalwood — it was to find a community and an ingredient that embody exceptional land stewardship, ethical harvesting, and transformative, community-led impact. After careful research and over three years of development, we saw an opportunity to secure a premium, luxurious ingredient while supporting a regenerative supply chain that invests in Indigenous-led education, economic opportunity, and land stewardship.

James Roh

Over the past several years, we’ve walked alongside Martu, an Indigenous tribe from the vast Western Australian desert. Martu are one of the oldest living cultures in the world, with a history spanning 60,000 years. As nomadic hunter-gatherers, they have unparalleled ecological knowledge, passed down through generations, making them the traditional custodians of the land. Their approach to sandalwood harvesting isn’t driven by market demand but by a deep respect for seasonal rhythms, land health, and cultural law. Their work adapts to the environment—whether it’s “sorry time,” when mourning pauses activities, or the harsh desert conditions that make travel and communication difficult. Martu operate on Martu time, a deliberate rhythm shaped by millennia of experience, far removed from the rapid-swipe, hyper-productive pace of Western systems.

Martu’s ecological knowledge isn’t documented in baseline reports. It’s lived, carried in stories, and practiced with rigor and respect for the changing needs of the ecosystems. True partnership means unlearning the typical approach. It means standing beside—not in front—and recognizing that the wisdom and leadership we need already exist within these communities. Our role isn’t to define the work, but to support it, protect it, and learn from it.

James Roh

Tonight, as I spoke with Chairman Clinton Farmer and the KFDF team about our focus for this piece, I learned that Clinton’s truck had broken down (again), leaving him to “limp” back to town from the desert at low speeds for hours and hours. He had been awake since 3:00 a.m. This is a common and costly setback, one that disrupts the harvest, demands days of driving, and brings real financial and emotional strain. These barriers are relentless and persistent, part of the harsh reality Clinton and his community face daily. It's easy for outsiders, detached from the reality on the ground, to impose rules, regulations, and demands from afar. Rather than continuing to impose, we need to truly partner with communities — equipping them with the resources to operate sustainably, avoid burnout, and protect the very land they love and care for. All while they endeavor to share these incredible, sacred ingredients with the world and build an economic engine for their people.

There is much to learn, but we are here to listen, adapt, and stay the course. The future we need will not be built in quarterly cycles. It will be built in trust, over time, together.

To learn more about the partnership and fragrances, visit Pura x Dutjahn.

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Man shares two lessons he learned from disrupting a racist joke in a group of white people

"Can you speak up? Because our silence is not benign?"

Paul Scanlon/Facebook

Racist jokes are one of the more frustrating manifestations of racism. Jokes in general are meant to be a shared experience, a connection over a mutual sense of humor, a rush of feel-good chemicals that bond us to those around us through laughter.

So when you mix jokes with racism, the result is that racism becomes something light and fun, as opposed to the horrendous bane that it really is.

The harm done with racist humor isn't just the emotional hurt they can cause. When a group of white people shares jokes at the expense of a marginalized or oppressed racial group, the power of white supremacy is actually reinforced—not only because of the "punching down" nature of such humor, but because of the group dynamics that work in favor of maintaining the status quo.

British author and motivational speaker Paul Scanlon shared a story about interrupting a racist joke at a table of white people at an event in the U.S, and the lessons he drew from it illustrate this idea beautifully. Watch:



Speaking up in a group setting where people have an unspoken sense of solidarity is difficult. Giving up social capital and being seen as a breaking a code of sorts is uncomfortable. But that that difficulty and discomfort are not excuses for staying quiet. As Scanlon points out, our silence is not benign, it's malignant. Keeping quiet while a racist joke is being told and laughed at is harmful because it allows racism to go unchecked and white supremacy to remain secure.

An important point Scanlon makes is that not only do white folks allow harm to take place when we remain silent in the face of a friend, family member, colleague, or acquaintance making a racist joke, but we are actually rewarded for saying nothing. We maintain a sense of solidarity, we gain social capital, we're seeing as agreeable and establish a sense of belonging. Those rewards are an insidious form of racism that many white people aren't even aware we participate in. And we have to decide ahead of time that we're going to give up that reward and embrace the inevitable awkwardness in order to do the right thing.

We have to decide that ending racism is more important than embarrassment. The more people who stand firm in that decision, the less awkward it will become and the sooner we can redefine what social capital and solidarity really mean.


This article originally appeared on 6.30.20

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Here's the one fact that's scientifically proven to make racists more tolerant

Shining the light on our shared humanity can change people's hearts.

via Geoff Livingston/Flickr

A white supremacist group marching in Washington, D.C.

Imagine how wonderful the world would be if we could enter the minds of those who harbor racist attitudes and magically make them more tolerant. An interesting study out of New Zealand, published in 2024 in The European Journal of Social Psychology, may have found the trick to do just that. A new research paper says that you can change people’s attitudes by showing how similar they are to the people they are prejudiced against.

The researchers wanted to learn more about changing people’s prejudiced ideas due to the rise in populist nationalism worldwide, especially in the developed world. “What you’re seeing is parties who are pushing back against the last 20 years of European history, against the Green New Deal, against globalization,” Mabel Berezin, the Distinguished Professor of Arts & Sciences in Sociology (A&S) and director of the Institute for European Studies, said. “They want to reinvent the post-war period.” These nationalist sentiments have created exclusionary politics where minority groups and immigrants have come under fire.

genome, genetics, human genome projectA human gene.via Canva/Photos

How genetically similar are humans?

Going into the experiment, the researchers noted that the average person believes that races share about 68% of the same genes. This leads some to think their differences are primarily genetic, which they can use to rationalize their intolerance. However, the truth couldn’t be more different. According to the Human Genome Project, all humans, regardless of their ethnic background, share 99.9% of the same genetic makeup. The researchers believed that if people were better educated on how similar they are to one another, they’d be a lot less likely to be biased against them.

How do you change people’s racist beliefs?

The researchers took two different groups of people and tested their attitudes toward race and ethnicity before showing them one of two videos. The first was an 11-minute video by the Human Genome Project about how humans are remarkably genetically similar. The other group watched a video about how learning music affects a child’s brain.

couple, love, beachA couple walking down the beachvia Canva/Photos

The results across all tests found that those who watched the 11-minute video on genetic similarities significantly improved their attitudes toward people from other countries. The research shows that many are less likely to see people as different when they are educated about their similarities. This is especially true if they hold to the incorrect belief that other races share only 68% of the same genetic makeup.

This study isn’t going to improve race relations overnight, but in a world where it can be difficult for people to move on from incorrect beliefs, it provides a solid playbook for challenging prejudice. The researchers hope their results can also help people change how intolerant people view those in an outgroup for reasons beyond race. Can pointing out our collective genetic similarities shift their biased views on those with a different religion, political philosophy, or sexual orientation? The good news is that there is hope that with a little bit of education, we can change the minds and soften the hearts of those who have racist beliefs.

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Formerly enslaved man's response to his 'master' wanting him back is a literary masterpiece

"I would rather stay here and starve — and die, if it come to that — than have my girls brought to shame by the violence and wickedness of their young masters."

GOOD

A photo of Jordan Anderson.

In 1825, at the approximate age of 8, Jordan Anderson (sometimes spelled "Jordon") was sold into slavery and would live as a servant of the Anderson family for 39 years. In 1864, the Union Army camped out on the Anderson plantation and Jordan and his wife, Amanda, were liberated. The couple eventually made it safely to Dayton, Ohio, where, in July 1865, Jordan received a letter from his former owner, Colonel P.H. Anderson. The letter kindly asked Jordan to return to work on the plantation because it had fallen into disarray during the war.

On Aug. 7, 1865, Jordan dictated his response through his new boss, Valentine Winters, and it was published in the Cincinnati Commercial. The letter, entitled "Letter from a Freedman to His Old Master," was not only hilarious, but it showed compassion, defiance, and dignity. That year, the letter would be republished in theNew York Daily Tribune and Lydia Marie Child's The Freedman's Book.

The letter mentions a "Miss Mary" (Col. Anderson's Wife), "Martha" (Col. Anderson's daughter), Henry (most likely Col. Anderson's son), and George Carter (a local carpenter).

Dayton, Ohio,
August 7, 1865
To My Old Master, Colonel P.H. Anderson, Big Spring, Tennessee

Sir: I got your letter, and was glad to find that you had not forgotten Jordon, and that you wanted me to come back and live with you again, promising to do better for me than anybody else can. I have often felt uneasy about you. I thought the Yankees would have hung you long before this, for harboring Rebs they found at your house. I suppose they never heard about your going to Colonel Martin's to kill the Union soldier that was left by his company in their stable. Although you shot at me twice before I left you, I did not want to hear of your being hurt, and am glad you are still living. It would do me good to go back to the dear old home again, and see Miss Mary and Miss Martha and Allen, Esther, Green, and Lee. Give my love to them all, and tell them I hope we will meet in the better world, if not in this. I would have gone back to see you all when I was working in the Nashville Hospital, but one of the neighbors told me that Henry intended to shoot me if he ever got a chance.

I want to know particularly what the good chance is you propose to give me. I am doing tolerably well here. I get twenty-five dollars a month, with victuals and clothing; have a comfortable home for Mandy, — the folks call her Mrs. Anderson, — and the children — Milly, Jane, and Grundy — go to school and are learning well. The teacher says Grundy has a head for a preacher. They go to Sunday school, and Mandy and me attend church regularly. We are kindly treated. Sometimes we overhear others saying, "Them colored people were slaves" down in Tennessee. The children feel hurt when they hear such remarks; but I tell them it was no disgrace in Tennessee to belong to Colonel Anderson. Many darkeys would have been proud, as I used to be, to call you master. Now if you will write and say what wages you will give me, I will be better able to decide whether it would be to my advantage to move back again.

As to my freedom, which you say I can have, there is nothing to be gained on that score, as I got my free papers in 1864 from the Provost-Marshal-General of the Department of Nashville. Mandy says she would be afraid to go back without some proof that you were disposed to treat us justly and kindly; and we have concluded to test your sincerity by asking you to send us our wages for the time we served you. This will make us forget and forgive old scores, and rely on your justice and friendship in the future. I served you faithfully for thirty-two years, and Mandy twenty years. At twenty-five dollars a month for me, and two dollars a week for Mandy, our earnings would amount to eleven thousand six hundred and eighty dollars. Add to this the interest for the time our wages have been kept back, and deduct what you paid for our clothing, and three doctor's visits to me, and pulling a tooth for Mandy, and the balance will show what we are in justice entitled to. Please send the money by Adams's Express, in care of V. Winters, Esq., Dayton, Ohio. If you fail to pay us for faithful labors in the past, we can have little faith in your promises in the future. We trust the good Maker has opened your eyes to the wrongs which you and your fathers have done to me and my fathers, in making us toil for you for generations without recompense. Here I draw my wages every Saturday night; but in Tennessee there was never any pay-day for the negroes any more than for the horses and cows. Surely there will be a day of reckoning for those who defraud the laborer of his hire.

In answering this letter, please state if there would be any safety for my Milly and Jane, who are now grown up, and both good-looking girls. You know how it was with poor Matilda and Catherine. I would rather stay here and starve — and die, if it come to that — than have my girls brought to shame by the violence and wickedness of their young masters. You will also please state if there has been any schools opened for the colored children in your neighborhood. The great desire of my life now is to give my children an education, and have them form virtuous habits.

Say howdy to George Carter, and thank him for taking the pistol from you when you were shooting at me.

From your old servant,
Jordon Anderson

Learn more about Jordan Anderson here.


This article originally appeared eight years ago.


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