journey of love by humble smith

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New Music: HumbleSmith — With My Love

Nigerian recording artist HumbeSmith has dropped a new single, a long song titled “With My Love.”

“With My Love” is a follow-up to his song “Jidenna,” released in March 2023.

Stream here .

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Humblesmith – With My Love

With my love by humblesmith.

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“With My Love” is yet another heart-rendering composition delivered by a sensational singer and songwriter, Humblesmith.

On top of that, the aforementioned rendition serves as a follow-up to “ Jidenna ,” his previously dropped record.

In the end, this unique composition is a blockbuster that you should add to your playlist if you enjoy decent music.

Listen and share your thoughts below!

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Let’s Read The World

Journey Of Love

Author: humble smith.

General Romance

Introduction

Thick pillar of cloud covered the sky, strong wind blew around furiously, thunder roaring could be heard, there was no doubt that there would be a heavy downpour of rain very soon,

Sandra stood beside the road waiting for a cab to take her home, it was close to an hour she had stood there and she hasn't found any vehicle, the rain was now dripping little by little,

She stood there looking stranded..

She had just finish selling the full tray of orange given to her by her step mother Angela, who derives joy in making life a living hell for her,

Sandra who was at the age of 19 now, had lost her mother 5 years ago, Her father had then got married to Angela, who was nothing but a devil.

She had hated Sandra the very first day she set her eyes on her..

Just a year after Sandra father got married to her he met his early grave,

The cause of his death was unknown,

It was after his death that Sandra get to know her step mother's true colour, all the asset and properties of her father was taken by her,

Sandra was living a sorrowful and lonely life.

She was always indoor, no friends to talk to,as her step mother always lock her up in the house, whenever she wants to go out,

The only time she is allowed outside is when she would go to the market, either to hawk or buy food item, even when she goes to the market her step mother would also send some boys to keep her under watch.

After some minute, the rain poured down heavily,

Sandra decided to head home on foot with the rain beating her hardly, as it was already getting dark.

Richard drove speedily to the nearest bar, he bought two bottle of wine which has very much alcohol in it and head home, he would drink himself to stupor today and forget the heart breaking incident that just occurred,

The pain he was feeling in his mind that moment was nothing to compare with,

He had just found his fiancee having sex with his best friend.

"oh God what is this?" he said breathing hard,

He was still finding it hard to believe it,

Richard and Clara had been in a relationship for three years now, he had loved her intensely with all his heart, he gave her all she asked for, he already had the mindset of settling down with her finally,

Clara had called him on phone that day that she would be travelling to see her mother.

Richard who was having a little doubt on what she said decided to go to her house to be sure she was truly travelling,

He parked his car a little distance away from the main building then walked in by foot,

As he entered he saw his best friend Mike car parked inside the compound, his heart beat faster in fear,

He tiptoed in quietly, everywhere was silent except for a tiny voice coming from the inner room, he walked nearer quietly, then suddenly he heard a loud moan from the room, the voice was the same with his girlfriend,

Not long after the room filled up with the sound of moans and groan,

He opened the door silently and behold his fiancee and his best friend having a hot sex in a doggy position,

they couldn't notice his presence as they were both lost in pleasure,

He stared at them for some minute before clapping his palm bringing them back to reality they both turned in shock and shame,

Pain and anguish was all he felt that moment, if anyone should tell him that his best friend Mark was having affair with his girlfriend he would have beaten up that person for trying to spoil their friendship. but here is him, his most trusted friend,

He had personally introduced him to Clara recently telling him he was prepairing to begin marriage process with her. look at him doing this to him.

He couldn't utter any word to them but one thing was for sure 'it is over between him and Clara, as for Mike they are now great enemy...

He drove out of the bar heading home as the heavy rain hit his car, he was driving speed with all those thought in his mind,

Just then he sighted a lady crossing the road with a tray as the heavy rain beating her badly

He really felt pity for the lady and decided to pick her up

"hey.." he called whining down his glass

The lady turned and stared at him shivering due to the cold she was feeling,

As their eyes both met he felt something more intense, which he could not understand, the lady standing before him has a sad expression like someone with a hard burden,

"Come into the car, you will fall sick if this rain hit you for a long time" he said

Sandra who was already feeling so much cold hopped into the car without much hesistation. she would have decline the offer if it was on a normal day, the cold she was feeling had gone deep into her body and she knew if she waste more minute in the rain it would cause her a serious illness..

Richard seeing how intense the cold she was feeling offered her the sweater he was putting on.

"Put this on " he said giving her the shirt,

"thanks"she muttered with a calm smile as she wore the cloth quickly

"so where are you heading to?"he asked

"home"she answered

"okay,you would be directing me the way to follow i hope you can do that"he asked

"ye--s, keep driving stra--ight" she stuttered shivering

"Okay" he answered

They arrived at in no distant time..

She begged him to park the car outside the gate to avoid her step mother from seeing her with a guy which she knew if she finds out she will be in a very big problem, night was already fast approaching,

"thank you very much for your help"Sandra breathed.

"it is a pleasure, but why did you prefer walking in the rain you could have taken a cab" Richard asked with a concern expression

"you will not understand, even if you would, i can't tell you, okay thank you once more, see you next time" she said and made to leave but Richard held her palm and drew her back to the car

"please where can we see again, or should i visit you here"he asked while sandra stared at him with a surprise look,

"why do you want us to see again" she asked

"i want us to discuss something" Richard answered

"hmm, i want you to do me a favour, would you?" she asked

"Yes, why not" he answered

"Pretend and behave as if we have never met, please forget about me... go on with your life, okay"she said

"What do you mean?" he asked

"I don't want to disturb any man life, please for the good of the both of us stay away from me" she stated

"I really...."

Richard tried explaining further but Sandra had already barged out of the car,

VIDEO: A Heartfelt Journey of Love, Compassion and Support for Bloomfield Boy Battling Rare Cancer

By: Richard L. Smith 

In early July, as I drove through the familiar streets of my old Bloomfield neighborhood, I had no idea that a chance encounter at the intersection of Broad Street and Belleville Avenue would lead me to witness a remarkable display of community spirit, charity, and compassion.

Gathering at this bustling corner were about a dozen young people and adults, their vibrant energy and enthusiasm evident as they approached passing cars, offering to wash them.

Drawn by their sincerity and the air of goodwill surrounding them, I felt an immediate connection to their cause. There was something special about this group that went beyond the usual Bloomfield High School senior class fundraiser.

Their intentions were clear: they aimed to make a difference, to contribute to something greater than themselves. Intrigued and inspired, I pulled over to have my van washed.

Observing their dedication and commitment, I realized this was more than just a simple car wash. It was an act of kindness, a gesture of love, and an embodiment of the spirit of giving that defines a true community.

These young people and adults were not just washing cars; they were washing away worries, doubts, and financial burdens, all for a noble cause that resonated deeply with them. They were humble, preparing to bless someone else with their deeds. 

While engaging in conversation with one of the leaders, I discovered the driving force behind their efforts—the Charles Seller Foundation.

The foundation's mission transcends conventional fundraisers; it embodies the very essence of benevolence and empathy.

While some washed my van, I was intrigued to learn that the group was raising funds for a brave 3-year-old boy named Justin, who had been diagnosed with T-Cell Acute Lymphoblastic Leukemia in August 2022. Justin's journey had been one of resilience, marked by daily hospital visits, chemotherapy treatments, and therapies.

His unwavering spirit, despite the challenges he faced, was an inspiration to all, including me.

To learn more about this incredible initiative, I had the privilege of sitting down with some of the Charles Seller Foundation officials, who opened up about their remarkable operation. The foundation's roots trace back to 1950 when a young man named Charles Seller was struck by a train, losing one of his legs.

In response, his family and friends organized a variety show called Talent Time to help cover his medical expenses. This compassionate act laid the foundation for an enduring tradition in Bloomfield, New Jersey.

For the past 72 years, this incredible display of philanthropy and tradition has thrived, evolving into a powerful force for good in the community. Members unite to produce and perform a musical every summer, from mid-teens to early thirties.

The profits from these performances are channeled towards aiding individuals in the area who face high medical bills, just as Charles Seller had experienced.

One of these individuals is Justin, a young boy who has exhibited remarkable strength in the face of adversity. His battle against T-Cell Acute Lymphoblastic Leukemia has been nothing short of heroic.

Daily hospital visits, lab work, chemotherapy, sedation, and physical therapy have become a part of his routine. But through it all, he has shown an incredible spirit, adapting to new obstacles with unwavering determination.

Besides the successful car wash endeavor and incredible clothing drive, the group's summer hit musical production of Newsies,  based on the real-life Newsboy Strike of 1899, is a testament to the foundation's commitment to making a positive impact. 

This was enough for me to come out of my pockets and purchase a full-page ad and multiple tickets to attend the play by our RLS Metro Breaking News team. 

This musical encapsulates the story of Jack Kelly, a newsboy who dreams of a life beyond the bustling city. The musical portrays themes of empowerment, resilience, and the strength of unity—themes that resonate deeply with the community.

Attending one of the groups' practices was simply phenomenal. The dedication that went into this production is a testament to the foundation's unwavering commitment. From producing and directing to musical direction, choreography, costume design, and more, every aspect is executed with love and precision.

The performances of Newsies will continue to grace the Bloomfield High School Auditorium, captivating audiences with their heartfelt message.

Through the magic of theater, the Charles Seller Foundation brings together a crew of 15 to 50 teens and young adults from around New Jersey and even New York. Their commitment to the cause is inspiring, and their involvement goes beyond just a summer endeavor.

The dedication they exhibit, volunteering their time and talents, speaks volumes about their character and the values they hold dear.

I had the opportunity to witness the behind-the-scenes efforts during one of the rehearsals, and the atmosphere was electric with anticipation. Warm-up singing around the piano, the meticulous construction of sets, and the camaraderie among the cast and crew were all a testament to their passion.

The cast's dedication was evident in their smiles, and their excitement to practice and perform was palpable. It almost made me scrape off some of my rusty and very short 5th-grade-level acting and get into character to take part.

As the group navigated through the scorching summer, these young individuals, who could have easily chosen leisure over labor, invested their time to create something meaningful. Their involvement was a testament to the power of community, the impact of collective effort, and the belief that together, they could make a difference.

The show opened officially on August 4th; future performances of Newsies  at Bloomfield High School Auditorium will undoubtedly be alive with energy, passion, and purpose. The spirit of unity and sympathy that drives the Charles Seller Foundation will shine through, touching hearts and inspiring change.

Tickets offer everyone a chance to witness the magic while contributing to a cause, embodying love and empathy.

The story of the Charles Seller Foundation reminds us of the potential we all possess to create positive change. In a world that sometimes feels divided, their mission serves as a potent reminder that we can make a real impact together.

Through theater, music, and community, they show us that every action, no matter how small, has the potential to create ripples of love and kindness that extend far beyond our imagination.

The Charles Seller Foundation and Talent Time production of Newsies is produced by Fallon Garretson and directed by James Miles, with musical direction by Rebecca Polynice, choreography by Tina Armenti with assistant choreography by Caitlin Miller, stage managed by Julia Debiak, costume design by Mariaelena Alameda and Taylor Piekarz, and set design by Joe Verga.

Newsies will be performed at the Bloomfield High School Auditorium, located at 160 Broad Street in Bloomfield, with performances on August 10th, 11th, and 12th*. (*denotes a 2:00 pm and 7:30 pm performance.)

Tickets are available online and at the door for $15.00 General Admission. Advanced online ticket purchase is recommended.

Click HERE to purchase tickets. 

For more information and to donate, contact the Charles Seller Foundation at Website: http://thecharlessellerfoundation.com/

Email: [email protected]

Facebook: The Charles Seller Foundation

Instagram: @thecharlessellerfoundation

Twitter: @CSFTweets

Praise to the Man

The prophet’s legacy, introduction.

The last of the mourners passed through the Mansion House at 5:00 p.m. on June 29, 1844. The coffins of Joseph and Hyrum were nailed closed and taken by hearse to the graveyard, though to elude malicious tampering, the bodies of the two Church leaders had been taken secretly to another location.

William W. Phelps, 1 close associate of the Prophet Joseph, gave a stirring funeral sermon for the martyred Church leaders. “They can rest from their labors, and their works shall follow them,” he declared. “Mourn not; these sons of God are safe; dry up your tears; confess the hand of the Lord in all things, and comfort each other with the sweet hope that their lives were precious in the sight of all heaven.” 2

Phelps paid final tribute to the prophet of the Restoration by writing the hymn “Praise to the Man”: “Hail to the Prophet, ascended to heaven! / Traitors and tyrants now fight him in vain. / Mingling with Gods, he can plan for his brethren; / Death cannot conquer the hero again.” 3

Joseph Smith Quotes

In February 1847 Joseph Smith appeared to Brigham Young in a dream and said: “Tell the people to be humble and faithful, and be sure to keep the Spirit of the Lord, and it will lead them right. Be careful and not turn away the small still voice; it will teach you how to do and where to go; it will yield the fruits of the kingdom. Tell the brethren to keep their hearts open to conviction, so that when the Holy Ghost comes to them, their hearts will be ready to receive it. They can tell the Spirit of the Lord from all other spirits; it will whisper peace and joy to their souls; it will take malice, hatred, strife, and all evil from their hearts; and their whole desire will be to do good, bring forth righteousness and build up the kingdom of God. Tell the brethren if they will follow the Spirit of the Lord they will go right. Be sure to tell the people to keep the Spirit of the Lord; and if they will, they will find themselves just as they were organized by our Father in Heaven before they came into the world. Tell the people to be sure to keep the Spirit of the Lord and follow it, and it will lead them just right” (Brigham Young, vision, Feb. 17, 1847, in Brigham Young Office Files, 1832–1878, Church History Library, Salt Lake City; spelling, punctuation, and capitalization modernized).

“If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours—for charity covereth a multitude of sins” ( History of the Church, 4:445).

“It is a time-honored adage that love begets love. Let us pour forth love—show forth our kindness unto all mankind, and the Lord will reward us with everlasting increase; cast our bread upon the waters and we shall receive it after many days, increased to a hundredfold” ( History of the Church, 5:517).

Brigham Young, Second President of the Church, 1847–1877

“The devil and his emissaries thought, if they could only destroy Joseph Smith, that the system he had laid the foundation to build upon would crumble and fall to rise no more; but it is evident to all, that since the death of Joseph, the system has flourished with greater vigor than before, for where there is a testament in full force, there must also of necessity be the death of the testator, for a testament is of force after men are dead” ( Deseret News, June 22, 1864, 302).

Wilford Woodruff, Fourth President of the Church, 1889–1898

“I have felt to rejoice exceedingly in what I saw of [Brother] Joseph, for in his public and private career he carried with him the Spirit of the Almighty, and he manifested a greatness of soul which I had never seen in any other man” ( Deseret News, Jan. 20, 1858, 363).

Lorenzo Snow, Fifth President of the Church, 1898–1901

“I knew Joseph Smith to have been an honest man, a man of truth, honor and fidelity, willing to sacrifice everything he possessed, even life itself, as a testimony to the heavens and the world that he had borne the truth to the human family” ( Deseret News, Oct. 7, 1889, 2).

Where were Joseph and Hyrum buried?

Due to threats that the graves of Joseph and Hyrum would be desecrated, boxes of sandbags were buried, after which the bodies of Joseph and Hyrum were secretly buried at midnight in the basement of the unfinished Nauvoo House. Then “a most terrific shower of rain, accompanied with thunder and lightning, occurred, and obliterated all traces of the fact that the earth had been newly dug” ( History of the Church, 6:628). Later, the bodies were placed a short distance from the Homestead in an outbuilding. In 1928 the bodies were exhumed and placed in the small cemetery behind the Homestead.

What became of the survivors of the attack on the Carthage Jail?

After surviving Carthage Jail, John Taylor and Willard Richards wrote to the Saints abroad, informing them of recent events. Willard Richards was called to serve as a counselor to Brigham Young in the First Presidency. John Taylor became the third President of the Church following the death of Brigham Young. “Two better men than Joseph and Hyrum Smith never lived,” John Taylor and Willard Richards wrote. “Two better men God never made. The memorial of their godly lives is embalmed, printed with indelible ink in the memory of every honest heart who knew their upright walk and conversation” ( History of the Church, 7:174).

Online Resources at ChurchofJesusChrist.org

2 Nephi 1:15

2 Nephi 4:21

Mormon 5:11

Moroni 10:32

Doctrine and Covenants 6:20

Songs > Humblesmith — Focus

Humblesmith — Focus

Ekenedilichukwu Ijemba (born May 14, 1991), better known by his stage name Humblesmith , is a Nigerian afropop recording artist who achieved recognition upon the release of his single titled “Osinachi”, which later won a nomination spot at the 2016 Nigeria Entertainment Awards.

He first ventured into the entertainment business as an actor, starring in a number of films including Hypertension (2010) with Sam Loco Efe. Currently signed to N-tyze Entertainment,

It was an amazing weekend as The Golden Prince of Africa, Humblesmith was celebrated on his birthday bash at D`Place, Lekki, this created an entertaining atmosphere that premieres the new song ”˜ Focus `. It was lit though.

This new song is engrossing and quite acceptable with good vibes to merge with. Kudos to Humblesmith for serving us right with an exceptional tune.

Stay Focus and listen to the song, Focus

DOWNLOAD, LISTEN & SHARE YOUR THOUGHT!

Humblesmith ”“ Focus

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• tooXclusive

The Magnificent Journey: Living Deep in the Kingdom

by James Bryan Smith

We are told, “Look out for yourself first” and “Nice guys finish last.” But following that path leaves us feeling isolated and anxious, and can even take us to a place of ruin. This is not a magnificent journey.

There is a road to life in the unshakeable kingdom of God, but it’s not an easy journey.

“We cannot enter into the kingdom unless we take our cross and die to ourselves,” writes author James Bryan Smith. “We often assume that this will be painful. And of course it is. But what is the alternative? I can, for example, choose to navigate my life, choose to live as I want, and aim at fulfilling all of my desires. This will result in that despair Kierkegaard wrote of, the sickness unto death. . . . The wisest choice, then, is to surrender.”

In The Magnificent Journey, the author shows us the better road, the road less travelled, but the road full of riches. Along the way he introduces us to new spiritual practices that will provide the sustenance we need for the deepest, most joy-filled journey of our lives—the journey into the heart of God.

Available at any of the following:

Spiritual formation writers and spiritual directors have shifted from the spiritual disciplines to story and narrative and to journey, and the leading light on this reconfiguration of spiritual formation is James Bryan Smith. In  The Magnificent Journey  you will be embraced by the story of the kingdom of God, a story that leads us into faith, hope, love, and—best of all—joy. This book, when accompanied by the grace of God’s Spirit, can guide churches into that surprise called joy.

professor of New Testament, Northern Seminary

Too often our thinking about growing as followers of Jesus is focused on our own activities for God. But God invites us to cultivate humble receptivity which would then give birth to holy activity. Obedience is then a response to grace. Surrender is then a response to love. Smith speaks here from lived wisdom about the transforming privilege of loving abandon to divine generosity. I highly recommend this book.

author of An Unhurried Life and An Unhurried Leader

Deep and accessible, profound and personal, James Bryan Smith offers the very best writing in spiritual transformation. He’s the ideal guide for this magnificent journey. Walk with him and you will become the good and beautiful  you  that God created you to be.

pastor Tenth Church, Vancouver, BC, author of Survival Guide for the Soul

James Bryan Smith rightly understands that to be a Christian is not so much a conferred status as it is a journey we embark upon—a journey toward Christlikeness. This journey of apprenticeship is less about learning right beliefs and more about employing right practices. If we are to make progress in Christlikeness, we need what Smith calls ‘soul training.’ And this is what makes  The Magnificent Journey  such an exciting and valuable book. With  The Magnificent Journey  James Bryan Smith blazes a trail for all who desire to live deep in the kingdom of Christ.

pastor of Word of Life Church, St. Joseph, Missouri, author of Sinners In the Hands of a Loving God

With the depth of a scholar and the posture of a friend, James Bryan Smith offers profound truth we are desperate to remember: God is near, Jesus is with us, and his kingdom remains strong and unshakable. If you’re looking for the kind of truth that actually makes a difference in your life, this book is a must-read.

author of Simply Tuesday

In  The Magnificent Journey , James Bryan Smith masterfully pulls from all different voices and movements in the Christian tradition to chart the way of Jesus. His writing is conversational and full of great stories even as he speaks of the ineffable. He is able to hold at once mysticism and down-to-earth practicality. Most critically, he casts a vision of life that makes me long to know Jesus more.

priest in the Anglican Church of North America, author, Liturgy of the Ordinary

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The Magnificent Journey: Living Deep in the Kingdom (Apprentice Resources) Paperback – November 6, 2018

Purchase options and add-ons.

We are told, “Look out for yourself first” and “Nice guys finish last.” But following that path leaves us feeling isolated and anxious, and can even take us to a place of ruin. This is not a magnificent journey. There is a road to life in the unshakeable kingdom of God, but it's not an easy journey. "We cannot enter into the kingdom unless we take our cross and die to ourselves," writes author James Bryan Smith. "We often assume that this will be painful. And of course it is. But what is the alternative? I can, for example, choose to navigate my life, choose to live as I want, and aim at fulfilling all of my desires. This will result in that despair Kierkegaard wrote of, the sickness unto death. . . . The wisest choice, then, is to surrender." In The Magnificent Journey , the author shows us the better road, the road less travelled, but the road full of riches. Along the way he introduces us to new spiritual practices that will provide the sustenance we need for the deepest, most joy-filled journey of our lives―the journey into the heart of God.

• Print length 176 pages
• Language English
• Publisher IVP
• Publication date November 6, 2018
• Dimensions 5.5 x 0.44 x 8.25 inches
• ISBN-10 0830846395
• ISBN-13 978-0830846399
• See all details

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James Bryan Smith (MDiv, Yale University Divinity School, DMin, Fuller Seminary) is a theology professor at Friends University in Wichita, Kansas, and a writer and speaker in the area of Christian spiritual formation. He also serves as the director of the Apprentice Institute for Christian Spiritual Formation at Friends University. A founding member of Richard J. Foster's spiritual renewal ministry, Renovaré, Smith is an ordained United Methodist Church minister and has served in various capacities in local churches. Smith is also the editor of A Spiritual Formation Workbook, Devotional Classics (with Richard Foster), Embracing the Love of God, Rich Mullins: An Arrow Pointing to Heaven and Room of Marvels .

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About the author

James bryan smith.

Dr. James Bryan Smith is the Dallas Willard Professor of Christian Spiritual Formation at Friends University, in Wichita, Kansas. Jim received his B.A. in Religion and Philosophy at Friends University, his M.Div. at Yale Divinity School, and his D.Min. at Fuller Theological Seminary. Jim has taught at Friends University for over 30 years, teaching primarily in the area of Christian spiritual formation. He is also the Executive Director of The Apprentice Institute for Christian Spiritual Formation. In addition, Jim is an ordained elder in the United Methodist Church, and co-founding pastor of Chapel Hill UMC, in Wichita, Kansas, and is currently a teaching pastor at that church. He is also a best-selling author of twelve books, most notably The Apprentice Series (InterVarsity Press), which includes The Good and Beautiful God. He is also one of the original founders, alongside Richard J. Foster and Dallas Willard, of the spiritual renewal ministry, Renovare. James is the host of the Things Above Podcast.

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Sit Down, Be Humble: The Influence of the Work of Linda Tuhiwai Smith on Our Research

• Open Access
• First Online: 14 October 2023

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• Amani Bell 4 &
• Gulwanyang Moran 5  

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We explore the introductory chapter of Linda Tuhiwai Smith’s influential text which ‘draw[s] attention to the thousands of ways in which Indigenous languages, knowledges and cultures have been silenced or misrepresented, ridiculed or condemned in academic and popular discourses’ (2012, p. 21). Tuhiwai Smith argues that scholars need a ‘more critical understanding of the underlying assumptions, motivations and values which inform research practices’ (Smith. Decolonizing methodologies: Research and Indigenous People (2nd ed.). Zed Books, 2012), paying particular attention to understanding the impacts of imperialism and colonisation, and the past and continued damaging, unethical practices of non-Indigenous academics researching Indigenous peoples. This requires a reflection on power positioning, place and space. In this chapter we discuss our experiences of using Indigenous theories and methodologies as an Indigenous researcher (Gulwanyang) and a non-Indigenous researcher (Amani).

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• Indigenous research
• Indigenous knowledges
• Cultural humility
• Linda Tuhiwai Smith

We explore the introductory chapter of Linda Tuhiwai Smith’s influential text, which ‘draw[s] attention to the thousands of ways in which Indigenous languages, knowledges and cultures have been silenced or misrepresented, ridiculed or condemned in academic and popular discourses’ (2012, p. 21). Tuhiwai Smith argues that scholars need a ‘more critical understanding of the underlying assumptions, motivations and values which inform research practices’ (Smith, 2012 ), paying particular attention to understanding the impacts of imperialism and colonisation, and the past and continued damaging, unethical practices of non-Indigenous academics researching Indigenous peoples. This requires a reflection on power positioning, place and space. In this chapter we discuss our experiences of using Indigenous theories and methodologies as an Indigenous researcher (Gulwanyang) and a non-Indigenous researcher (Amani).

Amani and Gulwanyang: Diary Entries and Desire Lines

We have structured this chapter in the form of diary entries, inspired by Kelly’s account of a day in higher education (Kelly, 2015 ). The entries are based on our notes, recollections, emails and conversations. The entries are not dated and are not necessarily sequential.

Alongside using a diary format, we have mainly cited scholars who are Indigenous and/or women, and/or from the global South, challenged by Sara Ahmed’s act of not citing white men. She explains this citation practice as a way of paying tribute to feminists who have come before ‘including work that has been too quickly (in my view) cast aside or left behind, work that lays out other paths, paths we can call desire lines, created by not following the official paths laid out by disciplines’ (Ahmed, 2017 , p. 15).

We have adopted this political act to showcase scholars who are other than the usual suspects, the superstars. There is a wealth of scholarship that is produced by women, Indigenous people and those from the global South. There are many ideas from these scholars to sit with, to learn from, to challenge and be challenged by, and yet they are sometimes relegated to the margins and neglected in favour of the big names.

I am not Indigenous. I am not attempting to speak for Indigenous researchers; I am speaking perhaps to others like me who are trying to navigate this tricky space. Although I have an ethnic and religious minority background, that does not mean I can relate to the experiences of Indigenous peoples. I am wary of drawing on my own experiences of ‘otherness’ too much.

I am a proud Indigenous Birrbay and Dhanggati woman and I do not attempt to speak on behalf of all Indigenous researchers; at the same time, I expect much of what I share in this reflective space resonates with other Indigenous researchers and highlights the importance of reflecting on power, place and space for non-Indigenous researchers working with Indigenous peoples and their epistemologies, axiology and ontologies. Linda Tuhiwai Smith reinforces the importance of this reflective practice within the context of research.

During one of Sydney’s several lockdowns, which have all blurred together now, my world shrank to a five-kilometre radius in which we were allowed to exercise. A friend told me about an Aboriginal carving that is only a few hundred metres from my back gate. Encountering this carving—which is deliberately not signposted in order to protect it—is a humbling experience. Someone has encircled the carving with branches to encourage people to maintain a respectful distance. The lines are faded but it is clearly a male kangaroo or wallaby; on early morning bushwalks I have seen these wary animals bounding away from me. The carving was first recorded by colonisers in 1898 (Hiking the World, n.d. ), though of course it is likely to be far older, even thousands of years old (National Museum of Australia, 2022 ). Walking to the carving is a reminder: this always was and always will be Aboriginal land. This is home to the world’s oldest living culture. How does that shape my work in academia, my personal life?

I sit cross-legged on country in my final weeks of pregnancy. This is my fourth baby. I am in the bush on the sacred and shared country of Birrbay and Dhanggati peoples, my bloodline identities, and like thousands of women before me, I am here to birth my baby into country. Country to which my baby will be inherently tied for the rest of their life in both blood and spirit, their very first kinship relationship earthside. It is important that I am here in this space and place. Dawan (the pied butcherbird) comes to visit me here. Dawan is my childhood totem, an identity gifted to me at birth, and kin I have direct responsibilities for, responsibilities that are reciprocated by Dawan: we are entered into a two-way relationship of responsibility, we call this kinship. The mullet have been running, it is starting to get colder and the wattle is getting ready to blossom. I know Dawan will be laying eggs soon and will be raising new babies as my baby comes. When Dawan rears its babies, I like to catch small insects and mice and gift them to Dawan for feeding. Dawan is very smart, territorial and good at looking after their families.

I feel I embody some of the traits of Dawan, maybe bar their amazing singing voices, although I do feel I go alright in the shower. I get bored easily if I am not doing more than one thing. I have always had a bit of an issue with mental stimulation, requiring more than what is offered just being in environments or any one project or in any one space. I have turned this into a strength. I like to do the doing and keep busy, putting my mind to work. There are some territories in which I best like to do this, the domains of cultural advisory, research and education. Like Dawan I care about my family and being present for them, whilst doing the doing in my nominated territories.

One of my favourite domains mentioned is research. Many Indigenous peoples globally tend to have historical trauma with the word research, having had knowledge systems, bodies and identities pilfered and rebranded, invalidated and exploited in the interests of ‘science’ or the academy (Smith, 2012 ). It has been a violent relationship here for the last 200 years, and colonialism continues to be a permeating force here in so-called Australia.

What the academy and those that subscribe to it often forget is that we are the world’s oldest researchers and have been asking the questions of ‘what if’ with intention, of the natural environment and the way we behave in relationship with it, since the dawn of time. As researchers we mapped the movement of the stars, the sun and the moon, of all things in the environment. We intervened on the natural environment to yield mutually beneficial relationships and we developed sophisticated technologies that supported in creating symbiotic relationships with country (Pascoe, 2018 ). Our ways of knowing, doing and being we embody as Aboriginal peoples, that I embody as a Birrbay and Dhanggati woman, are drawn from the collective research of thousands of people before me. It is accumulated knowledge that can never be attributed to a single person.

Our education system is non-linear, and there is a constant circling back that occurs and is very deliberately practiced. Rather than a circle, however, it looks more like a spiral, where foundational knowledge is acquired through a meaningful and situational transfer of knowledge that considers place and space. Learning never stops in our cultures, and we pride ourselves on good knowledge acquisition. I love learning. An opportunity presented itself to be engaged as a research assistant in the higher education research space; as I waited to birth baby, I thought why not, and applied. I was bored by maternity leave, and the opportunity meant odd hours of work interviewing students locally and abroad about their experiences of online placements amidst the COVID pandemic in 2020. This seemed a good opportunity to keep busy while rearing a sleepy newborn that would be keeping me up all hours anyway. I received an email back, and a date was set to meet with Amani Bell from Sydney University.

I first encountered Linda Tuhiwai Smith’s work when I became involved in a Worldwide Universities Network about ‘First in the Family’ students succeeding at university, which was led by Ema Wolfgramm-Foliaki and Lorri Santamaria, both then at the University of Auckland. We had our first meeting in Sydney in March 2014, with researchers from Aotearoa New Zealand, Canada, South Africa, Australia and the USA, and at the time I reflected:

A meeting like no other I’ve had before! We opened the meeting with singing… and then whakawhanaungatanga (establishing relationships) where people shared their background, vision and challenges. People shared their cultural backgrounds, spoke in different languages—it’s clear that together we had a wealth of experience to bring to this new project. When it was my turn to introduce myself, I spoke a few words of Arabic and described a bit about what it was like growing up in predominantly white suburb of Sydney as a young mixed-race and (then) Muslim kid. A calm feeling pervaded the meeting and it felt like a safe space to share things.

The project team wanted to take a strengths-based approach to exploring the experiences of students who were first in their family to attend university across several countries, including those who were Māori and Pasifika (Aotearoa New Zealand), Aboriginal and Torres Strait Islander (Australia) and Black (South Africa). We also wanted to understand the experiences of students who were not first in family and how students’ varied identities and life experiences intersected to influence their journeys into and through university.

We discussed the possible theoretical and methodological framings for our project. As a newcomer to this type of research, some of the other project team members recommended some essential reading for me: Smith ( 2012 ), Chilisa ( 2019 ), Mbembe ( 2016 ) and Airini et al. ( 2010 ) among others. We discussed and agreed that both the methodology and the way the project team worked together would involve whakawhanaungatanga (establishing relationships), respectful beginnings, relationship building, transparency, being strengths-based and being student focused, and later we wrote about how we enacted these principles (Bell et al., 2015 ). I left the two-day meeting excited to get started with reading and then preparing an ethics application.

My sense of Amani was a woman who was able to reflect critically about power within research. Amani was compassionate in how she presented herself and demonstrated this through her leadership on the project. The research role was to primarily act as a support and gather qualitative data through interviewing ‘othered’ peoples or, rather, equity cohorts. The research was titled Exploring Benefits and Challenges of Online Work Integrated Learning for Equity Students (Bell et al., 2021 ).

As Aboriginal peoples we are not exempt from reflecting on power, place and space. When conducting these interviews, I came from a position of privilege. I was a researcher getting paid; they were a participant from an ‘othered’ background getting a voucher. While the project and its approach focused on strategies of power reduction, I was still acutely aware of power imbalances. When interviewing I found ways to be able to break down perceived power even further and build rapport quickly with the students being interviewed.

Establishing effective relationships, being transparent and taking a power-conscious and strengths-based approach really is key in working effectively with others in research spaces. To be able to do this, it comes back to reflection of power, place and space. What real or perceived power do I hold within this space? How do I reduce that when navigating this space? How do I contribute to creating a safe space? This inevitably comes back to place. Am I best placed to be speaking on this? Am I best placed to be doing this, exploring this? How am I occupying this space? What is my place?

My next step was to read what the research team had recommended as essential reading, and one of these texts was Smith’s Decolonizing Methodologies (Smith, 2012 ). Linda Tuhiwai Smith is a Māori scholar from Aotearoa New Zealand, and her book, first published in 1999 and now in its third edition, is well known and influential, with over 30,000 citations to date according to Google Scholar. Here I will focus on the introductory chapter, though I recommend reading the entire book. The chapter starts with the powerful statement: ‘“research” is probably one of the dirtiest words in the Indigenous world’s vocabulary’ (2012, p. 1).

Smith describes the harm that research has caused to Indigenous peoples and its inextricable links with colonisation. She questions the taken-for-granted assumption that research is beneficial and shows us ‘the history of Western research through the eyes of the colonized’ (Smith, 2012 , p. 2). Smith goes on to state that the aim of the book is not simply to deconstruct Western scholarship but to explore ‘spaces of resistance and hope’ (Smith, 2012 , p. 4) and that the book is ‘addressed… to those researchers who work with, alongside and for communities who have chosen to identify themselves as Indigenous’ (Smith, 2012 , p. 5).

Linda Tuhiwai Smith explores the complexities that Indigenous researchers encounter in navigating between their own communities and Western research/education institutions and paradigms—the insider/outsider quandary—and says that ‘If I have one consistent message for the students I teach and the researchers I train it is that Indigenous research is a humble and humbling activity’ (Smith, 2012 , p. 5). She then provides a series of critical questions that ‘communities and Indigenous activists often ask’:

Whose research is it?

Who owns it?

Whose interests does it serve?

Who will benefit from it?

Who has designed its questions and framed its scope?

Who will carry it out?

Who will write it up?

How will its results be disseminated?

(Smith, 2012 , p. 10, presented here in list form for emphasis)

Smith follows on to say that:

What may surprise many people is that what may appear as the ‘right’, most desirable answer can still be judged incorrect. These questions are simply part of a larger set of judgements on criteria that a researcher cannot prepare for, such as: Is her spirit clear? Does he have a good heart? What other baggage are they carrying? Are they useful to us? Can they fix up our generator? Can they actually do anything? (Smith, 2012 , p. 10)

As the chapter progresses Smith describes her early interactions with research as her father’s helper in museums, her academic background in health and education, and that she found nothing in the literature that addressed ‘particular issues I faced as an Indigenous researcher working with Indigenous research participants’ (Smith, 2012 , p. 12). Although she discusses some positive bicultural research/partnership initiatives, the chapter finishes with the reminder that ‘the present work has grown out of a concern to develop Indigenous peoples as researchers. There is so little material that addresses the issues Indigenous researchers face. The book is written primarily to help ourselves’ (Smith, 2012 , p. 18).

Many non-Indigenous peoples seem to be oblivious of the concepts of place and space. There is often a sense of entitlement to take up space, I’ve seen this a lot with linguists working with languages revitalisation, granting themselves speaking rights, without asking themselves the question: am I the best placed to speak on this First Nations language, and on behalf of the First Nations people it relates to? This can be exampled at several Australian language conferences and forums where a lone non-Indigenous linguist presents on knowledge they acquired of a First Nations language from First Nations individuals and often not always within an ethical manner or partnership. Often this is taken out of the cultural context within which it should sit, and I wonder if the First Nations people know how much cultural meaning was lost on this linguist. I often sit in the audience wondering what remuneration they had received having given up so much of their cultural intellectual property. Do they know this non-Indigenous linguist is receiving so much social capital, so much clout, having had the privilege to work on their language? Yet should I ask the question that is often implied—should I just be grateful a linguist is interested in working with a ‘dead’ language?

Often I reflect on experiences within the academy as another day in the colony (Watego, 2021 ). I have faced many negative experiences as an Indigenous researcher. I have five degrees, and I can recall experiences of conflict with lecturers, tutors and so-called experts over how I wanted to show up as a proud Birrbay and Dhanggati woman wanting to make a difference to how my knowledge systems were treated and perceived in the academy. These lecturers, tutors and so-called experts forgot their place.

Only last month I was speaking to a non-Indigenous linguist who suggested that white linguists still need to lead in the space of language revitalisation in Australia because First Nations Peoples were lacking in the skills. I am often reminded in these moments of the important work of Dr Aileen Moreton-Robinson on talking up to the white woman (Moreton-Robinson, 2000 ). I was quick to respond that this was not the case and as a proud Birrbay and Dhanggati woman working in languages revitalisation, I was trained in aspects of applied linguistics through my languages education degree. Many universities are empowering us to work in hands-on ways with our languages in revitalisation and therefore this idea that we do not have the necessary skills or expertise is now being viewed as a reluctance to give up power to those that have never had it. Who else than the oldest living researchers on the planet? Who else than those that carry the memory of those languages in our veins, in our being, who connect with those languages every day when navigating our cultural landscapes, when practicing our cultures? Who else should be taking the lead on our own languages?

Luckily things are starting to shift in the academy, and our knowledge systems, our ways of being and doing are starting to move from being of little to no value to now a significant contribution of knowledge and praxis within many schools of thought and industry. Ethics groups are starting to hold researchers accountable on both place and space within any given research project, research that would have easily snuck through without this lens 20 odd years ago.

After my preliminary reading and discussions with the ‘First in the Family’ project team, I submitted an ethics application for the University of Sydney part of the research. The feedback I received from the ethics committee was helpful in pushing me along in being more explicit about my approach to the research. The committee requested further details about my consultation with key Indigenous staff and students at the university and more thorough engagement with the literature. The committee also asked more about my intentions in employing an Indigenous research assistant:

How will this research assistant be found and what will the selection criteria be? Their faculty area or their Indigenous background? …Will there be opportunities for the proposed Indigenous research assistant to work ‘alongside’ the researcher and there will be an opportunity for co-authorship of a paper? Are they a researcher or not?

At that point I was still in the process of appointing the research assistant. The questions that the ethics committee asked were ones that I had already thought through—yes, they would be a co-researcher and co-author—but I realised that I had not made these things clear in the application. The Aboriginal and Torres Strait Islander Student Support Coordinator at the university had sent out the position description and selection criteria to honours, Master’s and HDR students. From this process, I received an expression of interest from Matt Benton, who was then a Master’s student at the university. As a proud member of the Wiradjuri nation and first in his family to attend university, Matt was a welcome and essential addition to the project team.

The experience of preparing the ethics application and receiving and responding to feedback from the committee helped me realise the importance of ethics committees in challenging researchers to make sure that they have fully considered and explained their approach to Aboriginal and Torres Strait Islander research and in ensuring researchers follow the appropriate practices (e.g. AIATSIS, 2020 ; NHMRC, 2018 ).

Amani had obviously thought through my role on her research project. There was shared power in decision making and allowance of my own agency to determine how I structured and approached the tasks at hand. Being able to co-author the research and be acknowledged for my role in the research gave me much appreciation for her and how willing she was to share power. Amani listened to me thoughtfully and respectfully, even when I suggested we better consider power positioning within the language we were using in the write up of the research. This was something I had not experienced before to this degree when working so closely with someone attached to the academy. There was no push back, just genuine compassion and understanding of what it was I was articulating. I did not have to fight to be heard or respected. This is how it should be.

When it came time to conduct the focus groups—two with Indigenous students and two with non-Indigenous students—Matt and I discussed how these would run. We decided that Matt would run the focus groups with Indigenous students, with me in attendance, but sitting back and just listening and learning. One of the main things I noticed was the way Matt connected with the focus group participants by starting with connections to country (AIATSIS, n.d. ). As a student himself, Matt could readily relate to the students’ experiences and could understand the issues raised in ways that I as an outsider (in many ways—non-Indigenous, not a student, not young) could not. When we were writing up the findings (Bell & Benton, 2018 ), Matt was particularly attuned to issues of power, place and Indigenous student empowerment and resistance to the knowledge presented in academia.

What Linda Tuhiwai Smith’s work can offer to the non-Indigenous researchers in higher education working with different groups of people is to think critically about power, place and space. In our cultures if you do not have a bloodline or law connection to countries, you don’t get speaking rights for the lands, peoples or cultures. Often you will be afforded sitting rights if you have lived there for some time, but the final stop when it comes to governance sits with those that have the bloodline or law connection. This is despite how much you may have invested in that area, those peoples, that community or how entitled you feel to speak in the space. Much can be learnt from Indigenous ways of knowing, being and doing, and much of this relates back to being able to conduct critical enquiry within yourself and act with humility.

Today the critical theory reading group met to discuss Smith’s introductory chapter (2012). We sat in a seminar room in the Education building, the desks a bit awkwardly crammed together to make a rectangle. I always feel a bit awestruck by this group and how au fait they are with discussing theory. I still have so much to learn—the downside of having a background in science rather than the humanities! Below I present some fragments of our conversation, as a kind of poem:

Another epistemology is possible

Shut up and listen and learn

Feel the intense grief

of colonisation

The world before postcoloniality

A time when we talked in different ways

Remember that there have been other worlds before

and other worlds in parallel to this

Like hearing echoes of many different conversations

Be critical

Be aware of the way you think

A call, a reminder

An invitation

A manifesto

I emailed the abstract of this chapter to Remy and Suzanne, the co-editors of this book, for their feedback. Remy replied: ‘I was just listening to this precise Kendrick Lamar song on the way to work today’. For those not familiar with the song HUMBLE, the chorus’ repeated refrain is ‘Be humble/Sit down’ (Lamar et al., 2017 ). It is a catchy song, with a minimal yet insistent and dissonant keyboard riff. The song is not without issues (see, e.g. Rosewarne’s, 2017 , article about its ‘false feminism’), but I chose to add the lyric to this chapter’s title to express one of the ways that working with Linda Tuhiwai Smith’s ideas makes me feel.

I have found cultural humility to be a useful concept. First arising in the health professions as a process in which ‘individuals continually engage in self-reflection and self-critique as lifelong learners and reflective practitioners’ (Tervalon & Murray-Garcia, 1998 , p. 118), cultural humility has since been adopted within higher education (Nomikoudis & Starr, 2016 ), though it has long been practiced by Indigenous peoples. Elder Roy Bear Chief (Blackfoot, Siksika Nation) explains that:

We all need two-eyed seeing or we are stuck in our own perspective—this is beyond Indigenous/non-Indigenous ways—this is not about polarity, but rather about respect, humility, wisdom and responsibility… We need to respect the traditional lands where we are living, working and raising our families. How do we sit in humility with traditional knowledge holders to develop understanding? (Kennedy et al., 2022 , p. 432)

I have also found it heartening to see the flourishing of Indigenous scholars—there is a wealth of knowledge and guidance now available on many topics, including how best to decolonise libraries (Sentance, 2018 ; University of Sydney, 2022 ), learn about Indigenous astronomy (Noon & De Napoli, 2022 ), find a ‘third space’ in architecture (Mossman, 2021 ) and make university spaces genuinely inclusive (Smith et al., 2021 )—to name just a few. Non-Indigenous academics need to make time to read, engage with and cite these valuable resources; this is a lifelong journey of learning.

This year I have had the opportunity to work with Gulwanyang on a research project. Drawing on my earlier experiences of working with Matt, I knew it was so important to engage an Indigenous researcher on this new project, which was exploring the experiences of students from diverse backgrounds undertaking online placements (Bell et al., 2021 ). Gulwanyang brought such a depth of wisdom to the research. She was excellent at relating with the students she interviewed and at interpreting the findings. I have learned so much from Gulwanyang, from listening to her during our many Zoom meetings—of being on country, of her work in education, of her much deeper understanding of our state’s flooding disasters. There is a profound connection to country, culture and language that I am in awe of—sit down, be humble.

Our Suggestions

We conclude with a summary of our suggestions for both Indigenous and non-Indigenous researchers. For non-Indigenous researchers—engage with, cite, co-author, hire and mentor Indigenous scholars. It’s not enough to leave the door open for Indigenous researchers to walk through: turn around, offer a hand back and lead from the side or behind. Think about the accessibility of your research and who it benefits. Think critically about your place, your proximity to the knowledges, to the topic that you are working with. Think critically about power positioning and how you can reduce this to create safe spaces. And most of all, sit down, be humble, listen and learn. Stay with the difficulty.

Indigenous researchers, show up in all your Blackness, all your glory, be unapologetic in the value you add to each and every space within the academy. Claim it as your space, demand your safety and lean on your fellow First Nations scholars. We have been researchers since the dawn of time, it is in our blood memory, it is who we are and we excel in it. We have the accumulated knowledge of thousands of ancestors that came before us and that is far less than what the academy currently has. For too long our voices have been left out, and they have some catching up to do. It is our time, and we have far too much to offer not to be here.

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Bell, A., Moran, G. (2024). Sit Down, Be Humble: The Influence of the Work of Linda Tuhiwai Smith on Our Research. In: Y.S. Low, R., Egan, S., Bell, A. (eds) Using Social Theory in Higher Education. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-39817-9_2

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How Stan Smith Became Hip Hop’s Most Unlikely Icon

“The shoe has endured because it’s simple, it’s comfortable, it goes with everything, and hopefully means something to people when they wear it,” Stan Smith tells The Daily Beast.

Courtesy of Uninterrupted

“I think every community embraced that shoe: hustlers, drug dealers,” Pharrell Williams says near the beginning of the new documentary Who Is Stan Smith? , about the legendary tennis star whose Adidas sneaker bearing his name (and face) became a cultural touchstone across three generations and counting. “If we’re gonna be real, we’re gonna be real.”

As a kid growing up in the late-1970s, Stan Smith’s were the shoe to have. Stylish, cool and, best of all, affordable, they’d quickly grown in popularity far beyond anything Adidas had envisioned in the early-’70s, when they signed Smith, who along with his friend Arthur Ashe dominated professional tennis at the time, to a deal for a branded shoe.

This was long before the era of Air Jordans, of course, when Adidas, Nike and Puma were duking it out for preeminence in the newly burgeoning athletic wear market. And while Nike and Puma had an undeniable cool factor on both the playing field and school playground, it was Stan Smith’s that would explode in popular culture.

“Hip hop appears,” Darryl McDaniels‚ DMC of Run-DMC, recalls in the film. “I don’t really remember seeing Stan Smith’s worn by rappers until the Beastie Boys came along and did the Def Jam tour supporting Run-DMC. We toured the world with the Beasties. These guys were on our Together Forever tour. Me, Run and Jay, we got on our Superstars , and looked down at what the Beasties had on and they rocking the Stans. Here’s these white Jewish kids, who are a punk rock group that live in Manhattan, who love the music of hip hop coming out the Bronx, who get to hook up with the culture representing something that we all have in common.”

The early relationship between Adidas and hip hop culture hit its apex during the Madison Square Garden stop of 1987s Together Forever tour. During Run-DMC’s ode to their footwear of choice, DMC encouraged the crowd to ditch their shoes and hold up their Adidas .

“18,000 people held their Adidas up,” DMC recalls. (It’s true. I should know. I was one of them.)

“It happened organically, it really did,” Smith tells The Daily Beast decades later, still seemingly shocked by the lasting fame of the shoe bearing his name. “It was a performance shoe. We were wearing it to play tennis. And then guys would be wearing it, and girls would be wearing it, off the court. And then you got the hip hop culture, you got the preppy ones, and I don’t know exactly why it has lasted and resonated.”

As Smith’s longtime agent, Donald Dell, recounts in the film, he got together with Horst Dassler, the head of Adidas at the time, and started hammering out the details of what a Stan Smith shoe would look like. “They agreed to put his photograph on the tongue, so every time you laced it up, you saw Stan’s picture,” he recalls. “And that was a big deal.”

Eventually, given the popularity of the shoe amongst the likes of the Beasties, the also-affordable Superstars were born, and both permeated everything from mall culture to MTV to hip hop to the streets.

“I think the Adidas people, over a period of time, came to realize this was a unique icon,” Dell says later in the film. “Not necessarily the greatest player that ever played, but one of the really good people. One day, the Adidas team says, ‘We’d like a lifetime deal.’ And I said, ‘A lifetime deal? Forever?’”

In 2024, with Stan Smith’s still one of Adidas’ best-sellers—and still bearing Smith’s name and image—it’s been 50 years since Smith was a star of the tennis court.

“Who the hell is Stan Smith?” DMC asks at the beginning of the film, in which Emmy-winning director Danny Lee, known for his 30 for 30 documentary and Hulu’s Defining Moments , fills us in on Smith’s astonishing life.

Executive produced by, among others, LeBron James , the film tells the story of a groundbreaking athlete who went from being one of the world’s greatest tennis stars to a leading civil rights and AIDS activist, blazing a trail along the way with his namesake Adidas sneakers—the iconic shoe that has become a fashion statement for hip hop musicians and celebrities for more than 50 years.

“There’s a cleanness and elegance to them in which a subculture can adopt it and almost feel the energy that’s imbued in it,” Lee, who’s clearly thought about why the Stan Smith shoe has taken on a life of its own, tells me ahead of the film’s release. “In England, for instance, there were some disenfranchised kids who were lower income, living on council estates, and they’re rocking the Adidas, and that makes them feel better. So, I think that in the history of fashion and footwear, where a subculture will adopt it and make it their own, while Stan’s career was somewhat in its sunset years in the late ’70s, you saw this shoe take off at a time when streetwear wasn’t so abundant as the way it is now. Back then, it was very limited, so you had to look for things to adopt and make your own.”

The emotional and poignant journey of the film, which charts the extraordinary life of tennis hall of famer, sneaker icon and humanitarian Smith, began its U.S. run in Los Angeles on May 3rd, and opens in New York City on May 10th, eventually adding 50 more markets throughout the month of May.

More than the namesake of one of the most iconic sneakers, Smith has lived a champion’s life, both on and off the tennis court. From his rise as a collegiate superstar as part of the then-all important Davis Cup team, to becoming world number one at Wimbledon, Smith blazed new paths for athletes, as a crucial member of the group that unionized professional tennis and, later, as both a fashion icon and humanitarian. Using intimate first-person accounts and vibrant archival materials, Lee paints a picture of the long journey from a kid who started out playing on public courts to the man behind the shoe that became a movement.

“I think at the heart of the film, what we’re doing is unraveling and peeling back the layers of this iconic namesake sneaker,” Lee explains. “I grew up in LA, in subcultures like skateboarding, graffiti, hip hop. And I remember in high school, in the ’90s, everyone was like, ‘Yo, that guy’s got a Stan Smith!’ It was always this prestige thing. There was something about it. But it was attainable. You just knew that it meant something. So, I had always known the name, but again, when I was approached to direct the film, I knew that there was an incredible story behind it, but I didn’t know to what depths. So, when we got into the process, the thesis became clear: let’s unpack the mystery and mythology behind this name that you know of, but you probably don’t know the story, even if you’re a sports fanatic or sneakers fanatic.”

So, while Who Is Stan Smith? highlights Smith’s tennis accomplishments and, obviously, the fascinating history of the shoe that bears his name and likeness, it’s perhaps Smith’s humanitarian feats off the tennis court, from his relationship with Arthur Ashe, which heavily inspired his anti-racist and AIDS activism, and his relationship with Black tennis player, Mark Mathabane, whom Smith helped escape from apartheid-era South Africa. (“I got to meet Mark down in South Africa, and he was looking to get some help to go to the US, so my wife and I decided to help him,” Smith says with no hint of how remarkable what he did was during Apartheid-era South Africa.)

As for how a middle class kid from small town California became so altruistic, Smith is typically humble in his view.

“I didn’t have a sense of the wider world as a kid,” he tells The Daily Beast. “But I went to USC, and that obviously broadened my horizons a little bit. Then I made the Davis Cup team in ’68, and started traveling and playing against athletes from outside the United States, and also observing what was going on. And of course, what was really going on in ’68, it was pretty amazing. Not only had tennis just become open, so the tennis tide was really changing dramatically, but the rest of the world was changing dramatically at the time. The Vietnam War, civil rights, Kennedy being shot; these things are taking place. So, that was out of school, but really learning what the world was like at that time.”

Smith’s friendship with Arthur Ashe, the understated, Black tennis superstar, who grew into a powerful activist over the course of his career, and most especially after contracting AIDS through a blood transfusion during bypass surgery in the early-’80s, was hugely important, Smith says.

“Seeing what Arthur was going through was a big part of it,” he explains. “Traveling the U.S., and realizing we’re all the same. So, why should he not be able to go into the clubhouse? What was so different? I think all the things we experienced as teammates made an impact on my psyche and the way I thought about things, the way I wanted to lead my life.”

And the shoe, which I joke will no doubt outlive its now-80-year-old namesake, what does Smith think is the secret of its success?

“People always ask me the question, ‘Why?’ And I never know the answer,” Smith says. “But I guess it’s that the simple things sometimes are more attractive than having too many bells and whistles. So, I think the shoe has endured because it’s simple and it’s comfortable, it goes with everything, and hopefully it means something to people when they wear it.”

It’s a hell of a story, of an understated champion whose legacy off the court has already long outlived his playing career and will no doubt long outlive the man himself.

“That’s the real gangster part of this entire story on Stan Smith,” sports journalist Cari Champion says almost wistfully, in the film. “He has his face on a sneaker. Even Jordan doesn’t have his face on a sneaker.”

Got a tip? Send it to The Daily Beast  here .

READ THIS LIST

Lee County Student of the Week: May 6-9. The poll is open. Vote now!

This week's Lee County High School Student of the Week poll is open. Who are you voting for?

The News-Press asked Lee County High School principals to participate in the Student of the Week program by sending nominations for their top students.

This week's poll includes six amazing candidates for one top Student of the Week. To vote: Click the link or scroll to the bottom of this article.

The poll will be posted at news-press.com each Monday, and voting will end on Thursday at noon each week.

One vote per hour per voter.

Results will be published online Friday, May 10 at news-press.com .

Vote for the best of the best. Below are all the nominees.

Ida S. Baker High School - Molly DeLuca

Molly DeLuca is an exceptional student at Ida S. Baker High School.  She is a member of the Cambridge (Advanced Studies) program and plans on graduating with her AICE Diploma.   During her time at Baker, Molly has participated in National Honor Society and Student Government.  In addition, she has been active in athletics throughout her high school career – Cheerleading, Cross County and Track.  Molly plans on attending the University of Central Florida after graduation. 

Canterbury School - Lucas Zhang

Senior Lucas Zhang has a great work ethic that is only rivaled by his great personality. He has a special ability to connect with both teachers and peers. At a time when many students start to let things slip, Lucas is dedicated more than ever to his athletics and academics. Lucas is a kind soul who always makes school a better place. His personality is a warm welcome to any environment. He's relatable and funny, serious when needed -- everything you would want in a student and a friend.

Lucas has a unique talent and love for computer science. He had already taken AP Computer Science A before but did not get the score he wanted on the AP exam. He gave up his Senior Free Period this year to join the class and to learn Java to take the exam again in hopes of a better score. At the same time, he is taking AP Computer Science Principles and is dedicated to every assignment. Lucas is also consistently one of the strongest students in his AP Macroeconomics, AP Microeconomics, and AP Statistics classes. He has been a state finalist in DECA and BPA in two of his four years at Canterbury as well. 

His economics teacher notes that "Lucas is often one of the first students I see in the morning, and one of the last students I see leaving in the afternoon. He always asks how I am doing, remembers birthdays and other important moments, and lends a supporting hand to everyone he encounters." 

Southwest Florida Christian Academy - Cailyn Mowry

This week’s nominee for Student of the Week goes to Cailyn Mowry . Cailyn has been involved in various activities and organizations while at SFCA, including National Honor Society, Student Leadership Academy, and taking on any AP class she could.  Cailyn has a stellar GPA of 4.37 and when she is not immersed in AP homework or testing, she can be found hanging out with her sister and friends or assisting the girls’ basketball team as their manager.  She is known to her teachers and friends for her kind, giving nature and her positive attitude even when faced with challenges. Cailyn is this year’s Valedictorian for the class of 2024.  She plans on attending Florida Gulf Coast University this Fall and will major in Psychology and Biology. 

Fort Myers High School - Maggie Pocklington

Fort Myers High School nominates Maggie Pocklington for Student of the Week Maggie is a sophomore who is not only academically minded, she is extremely humble and down to earth. She genuinely cares about others and leads by example. She is always looking for the best in others and trying to lift them up. She is a shining example of a true Greenie. 

Bishop Verot High School - Mara Lodwick

Bishop Verot nominates senior Mara Lodwick .  Mara is an independent thinker, excellent communicator and inspirational leader.  And boy does she keep busy! Mara has earned Principals List every semester of high school.  She participates in National Honor Society, Mu Alpha Theta, Spanish Honors Society and Scholars Academy, where her senior capstone project included raising over $5,000 for pediatric cancer research.  She is president and founder of our Veterans Service Club, contributes to saying our morning prayer over the PA system, and is a stand out leader in our Community/House system.  Mara won the regional competition for the Health Occupations Students of America (HOSA) bowl as well as the Medical Innovations Course Award.  She is in year four of our Biomedical Program through Project Lead the Way. In her spare time, she started her own tutoring business! On top of this all, Mara received a Type I full ride scholarship through the United States Air Force and will be participating in the ROTC program while attending the University of Florida and majoring in aeronautical or mechanical engineering.  

North Fort Myers High School - Mackenzie Smith

Mackenzie Smith is an outgoing and spectacular student involved in many ways both in and out of school. From being Executive Council Secretary of NFMHS’ Student Government Association (following Class President for three consecutive years), dedicating hours towards membership of the National Honor Society, and being labeled as a devoted member of North’s Theatre Department, her contributions never go unnoticed. Academically, Mackenzie maintained a weighted GPA of 5.20, received her Cambridge AICE Diploma, and earned over 120 community service hours following a four-year journey of education. Outside the classrooms, she can be found tutoring and assisting elementary school students at Hancock Creek Elementary and local foster care projects. Mackenzie’s strive for excellence and connecting with others emphasizes her diverse interests, tenacity towards growth, and leadership abilities.