Indian Killer Quotes

An Indian Affairs agent said, 'The question will suggest itself, which of these people are the savages?

There was one question that the judge and the prosecutors and the defense never asked the jurors but that was central to the proceedings: Would a jury of twelve white men ever punish another white man for killing an American Indian? One skeptical reporter noted, “The attitude of a pioneer cattleman toward the full-blood Indian…is fairly well recognized.” A prominent member of the Osage tribe put the matter more bluntly: “It is a question in my mind whether this jury is considering a murder case or not. The question for them to decide is whether a white man killing an Osage is murder—or merely cruelty to animals.

In May, when coyotes howl beneath an unnervingly large moon, taller plants, such as spiderworts and black-eyed Susans, begin to creep over the tinier blooms, stealing their light and water. The necks of the smaller flowers break and their petals flutter away, and before long they are buried underground. This is why the Osage Indians refer to May as the time of the flower-killing moon.

Ross said, “They play even during an attack. Not very good. But inspiring. Have you heard the Rebel yell?” Fremantle nodded. “Godawful sound. I expect they learned it from Indians.

Imagine, with John Lennon, a world with no religion. Imagine no suicide bombers, no 9/11, no 7/7, no Crusades, no witch-hunts, no Gunpowder Plot, no Indian partition, no Israeli/Palestinian wars, no Serb/Croat/Muslim massacres, no persecution of Jews as ‘Christ-killers’, no Northern Ireland ‘troubles’, no ‘honour killings’, no shiny-suited bouffant-haired televangelists fleecing gullible people of their money (‘God wants you to give till it hurts’). Imagine no Taliban to blow up ancient statues, no public beheadings of blasphemers, no flogging of female skin for the crime of showing an inch of it.

...it's like this white-Indian thing has gotten out of control. And the thing with the blacks and the Mexicans. Everybody blaming everybody...I don't know what happened. I can't explain it all. Just look around at the world. Look at this country. Things just aren't like they used to be.' 'Son, things have never been like what you think they used to be.

What’s so funny?’ asked Peone. ‘Catholic cops are funny,’ said Lester. ‘You were listening?’ ‘Yeah.’ ‘Yeah? Catholic Indians are funny.’ ‘There’s lots of Catholic Indians.’ ‘There’s lots of Catholic cops.

The Bible- banned, burned, beloved. More widely read, more frequently attacked than any other book in history. Generations of intellectuals have attempted to discredit it; dictators of every age have outlawed it and executed those who read it. Yet soldiers carry it into battle believing it is more powerful than their weapons. Fragments of it smuggled into solitary prison cells have transformed ruthless killers into gentle saints. Pieced together scraps of Scripture have converted whole whole villages of pagan Indians.

You meet me after school right here", I said. "Why?" he asked. I couldn't believe he was so stupid. "Because we're going to finish this fight." "You're crazy," Roger said. He got to his feet and walked away. His gang stared at me like I was a serail killer, and they followed their leader. I was absolutely confused. I had followed the rules of fighting. i had behaved exactly the way I was supposed to behave. But these white boys had ignored the rules. In fact, they followed a whole other set of mysterious rules where people apparently DID NOT GET INTO FISTFIGHTS. (65)

Listen" said Mather. "I understand what you're going through, I really do. An Indian woman in college. I understand. I'm a Marxist." Really," said Marie. "I'm a Libra.

A “race to innocence” is what occurs when individuals assume that they are innocent of complicity in structures of domination and oppression.25 This concept captures the understandable assumption made by new immigrants or children of recent immigrants to any country. They cannot be responsible, they assume, for what occurred in their adopted country’s past. Neither are those who are already citizens guilty, even if they are descendants of slave owners, Indian killers, or Andrew Jackson himself. Yet, in a settler society that has not come to terms with its past, whatever historical trauma was entailed in settling the land affects the assumptions and behavior of living generations at any given time, including immigrants and the children of recent immigrants.

In April, millions of tiny flowers spread over the blackjack hills and vast prairies in the Osage territory of Oklahoma. There are Johnny-jump-ups and spring beauties and little bluets. The Osage writer John Joseph Mathews observed that the galaxy of petals makes it look as if the “gods had left confetti.” In May, when coyotes howl beneath an unnervingly large moon, taller plants, such as spiderworts and black-eyed Susans, begin to creep over the tinier blooms, stealing their light and water. The necks of the smaller flowers break and their petals flutter away, and before long they are buried underground. This is why the Osage Indians refer to May as the time of the flower-killing moon.

In 1870, the Osage—expelled from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

I mean, why are you trying so hard to impress me? I'm really sorry your mother died, but it doesn't mean much to me...

The U.S. government planned to break up Indian Territory and make it a part of what would be a new state called Oklahoma. (In the Choctaw language, “Oklahoma” means “red people.”)

It was getting so that you could not bury an Osage Indian at a cost of under $6,000”—a sum that, adjusted for inflation, is the equivalent of nearly $80,000 today. The

These Indians became accustomed to lives of glorious ease. But now…their income from oil is rapidly disappearing, and that was practically all they had.” Compounding

She's the Sandwhich Lady." "Excuse me?" "She delivers sandwiches to the homeless." "Really. I can't imagine her in such a role." "What do you mean?" "Well, she always seems so impulsive, so emotional. What's the word I'm searching for? So individualistic. Not tribal at all...

The killer simply picked any one of the men in gray suits and followed them from office building to cash machine, from lunchtime restaurant back to office building. Those gray suits were not happy, yet showed their unhappiness only during moments of weakness. Punching the buttons of a cash machine that refused to work. Yelling at a taxi that had come too close. Insulting the homeless people who begged for spare change. But the killer also saw the more subtle signs of unhappiness. A slight limp in uncomfortable shoes. Eyes closed, head thrown back while waiting for the traffic signal. The slight hesitation before opening a door. The men in gray suits wanted to escape, but their hatred and anger trapped them.

There was no Disney World then, just rows of orange trees. Millions of them. Stretching for miles And somewhere near the middle was the Citrus Tower, which the tourists climbed to see even more orange trees. Every month an eighty-year-old couple became lost in the groves, driving up and down identical rows for days until they were spotted by helicopter or another tourist on top of the Citrus Tower. They had lived on nothing but oranges and come out of the trees drilled on vitamin C and checked into the honeymoon suite at the nearest bed-and-breakfast. "The Miami Seaquarium put in a monorail and rockets started going off at Cape Canaveral, making us feel like we were on the frontier of the future. Disney bought up everything north of Lake Okeechobee, preparing to shove the future down our throats sideways. "Things evolved rapidly! Missile silos in Cuba. Bales on the beach. Alligators are almost extinct and then they aren't. Juntas hanging shingles in Boca Raton. Richard Nixon and Bebe Rebozo skinny-dipping off Key Biscayne. We atone for atrocities against the INdians by playing Bingo. Shark fetuses in formaldehyde jars, roadside gecko farms, tourists waddling around waffle houses like flocks of flightless birds. And before we know it, we have The New Florida, underplanned, overbuilt and ripe for a killer hurricane that'll knock that giant geodesic dome at Epcot down the trunpike like a golf ball, a solid one-wood by Buckminster Fuller. "I am the native and this is my home. Faded pastels, and Spanish tiles constantly slipping off roofs, shattering on the sidewalk. Dogs with mange and skateboard punks with mange roaming through yards, knocking over garbage cans. Lunatics wandering the streets at night, talking about spaceships. Bail bondsmen wake me up at three A.M. looking for the last tenant. Next door, a mail-order bride is clubbed by a smelly ma in a mechanic's shirt. Cats violently mate under my windows and rats break-dance in the drop ceiling. And I'm lying in bed with a broken air conditioner, sweating and sipping lemonade through a straw. And I'm thinking, geez, this used to be a great state. "You wanna come to Florida? You get a discount on theme-park tickets and find out you just bough a time share. Or maybe you end up at Cape Canaveral, sitting in a field for a week as a space shuttle launch is canceled six times. And suddenly vacation is over, you have to catch a plane, and you see the shuttle take off on TV at the airport. But you keep coming back, year after year, and one day you find you're eighty years old driving through an orange grove.

By 1877, there were virtually no more American buffalo to hunt—a development hastened by the authorities who encouraged settlers to eradicate the beasts, knowing that, in the words of an army officer, “every buffalo dead is an Indian gone.

If you kill a black man, the world is silent. You can hear a garage door opening from twenty blocks away. You can pick up a pay phone and only hear the dial tone. Shooting stars sound exactly like the soft laughter of a little girl in Gasworks Park. If you kill a white man, the world erupts with noise: fireworks, sirens, a gavel pounding a desk, the slamming of doors.

The second insurance company approved the policy after Hale took Roan to the Pawhuska doctor again for the required medical examination. The doctor recalled asking Hale, “Bill, what are you going to do, kill this Indian?” Hale, laughing, said, “Hell, yes.

The Osage had been assured by the U.S. government that their Kansas territory would remain their home forever, but before long they were under siege from settlers. Among them was the family of Laura Ingalls Wilder, who later wrote Little House on the Prairie based on her experiences. “Why don’t you like Indians, Ma?” Laura asks her mother in one scene. “I just don’t like them; and don’t lick your fingers, Laura.” “This is Indian country, isn’t it?” Laura said. “What did we come to their country for, if you don’t like them?” One evening, Laura’s father explains to her that the government will soon make the Osage move away: “That’s why we’re here, Laura. White people are going to settle all this country, and we get the best land because we get here first and take our pick.” Though, in the book, the Ingallses leave the reservation under threat of being removed by soldiers, many squatters began to take the land by force. In 1870, the Osage—expelled from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

Despite all of the time he spent in Big Heart's, Wilson had never come to understand the social lives of Indians. He did not know that, in the Indian world, there is not much social difference between a rich Indian and a poor one. Generally speaking, Indian is Indian. A few who gain wealth and power as lawyers, businessmen, artists, or doctors may marry white people and keep only white friends, but generally Indians of different classes interact freely with one another. Most unemployed or working poor, some with good jobs and steady incomes, but all mixing together. Wilson also did not realize how tribal distinctions were much more important than economic ones. The rich and poor Spokanes may hang out together, but that doesn't necessarily mean the Spokanes are friendly with the Lakota or Navajo or any other tribe. The Sioux still distrust the Crow because they served as scouts for Custer. Hardly anybody likes the Pawnee. Most important, though, Wilson did not understand that the white people who pretend to be Indian are gently teased, ignored, plainly ridiculed, or beaten, depending on their degree of whiteness.

Marie felt a sudden urge to smash the glass, break down the door, pull down the building. She wanted to tear apart the world. Mather would have never treated a white student that badly, nor would he have shut the door in the face of a man. At that moment, she wanted Dr. Mather to disappear. She wanted every white man to disappear. She wanted to burn them all down to ash and feast on their smoke. Hateful, powerful thoughts. She wondered what those hateful, powerful thoughts could create.

Just imagine coming from people of two different races that had not a blamed thing in common except a love of blood in every which way. Imagine knowing your white daddy was a robber and killer just crazy with greed who raped your Indian momma who herself believed in cutting out people's hearts to please the gods and eating what was left of the victim.

And for once, I want you to snap out of that hidebound practicality that sucks all the joy out of life. Were you an Indian, your spirit name would be Dream Killer.

Son, things have never been like how you think they used to be.

The blackest chapter in the history of this State will be the Indian guardianship over these estates,” an Osage leader said,

family of four coughing blood into handkerchiefs in the examining room.

The jurors were willing to punish the men for killing an American Indian, but they would not hang them for it.

While Americans tried to justify and glorify their Indian-killers, George Armstrong Custer in particular,

This is Indian country isn't it?" Laura (Ingalls Wilder) said "What did we come to their country for, if you don't like them?

It seemed impossible to find twelve white men who would convict one of their own for murdering American Indians.

An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

This is why the Osage Indians refer to May as the time of the flower-killing moon.

Theodore Roosevelt had already warned what would befall an Indian who refused his allotment: “Let him, like these whites, who will not work, perish from the face of the earth which he cumbers.

The necks of the smaller flowers break and their petals flutter away, and before long they are buried underground. This is why the Osage Indians refer to May as the time of the flower-killing moon.

Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

All the anger in the world has come to my house. It's there in my closet. In my refrigerator. In the water. In the sheets. It's in my clothes. Can you smell it? I can never run away from it. It's in my hair. I can feel it between my teeth. Can you taste it? I hear it all the time. All the time the anger is talking to me. It's the devil. I'm the devil. If I could I'd crawl into a hole if I knew God was in there. Where's the hole?

Peace and beauty? You think Indians are so worried about peace and beauty? ... If Wovoka came back to life, he'd be so pissed off. If the real Pocahontas came back, you think she'd be happy about being a cartoon? If Crazy Horse, or Geronimo, or Sitting Bull came back, they'd see what you white people have done to Indians, and they'd start a war. They'd see the homeless Indians staggering around downtown. They'd see fetal-alcohol-syndrome babies. They'd see the sorry-ass reservations. They'd learn about Indian suicides and infant mortality rates. They'd listen to some dumb-ass Disney song and feel like hurting somebody. They'd read books by assholes like Wilson, and they would start killing themselves some white people, and then kill some asshole Indians too. Dr. Mather, if the Ghost Dance worked, there would be no exceptions. All you white people would disappear. All of you. If those dead Indians came back to life ,they wouldn't crawl into a sweathouse with you. They wouldn't smoke the pipe with you. They wouldn't go to the movies and munch popcorn with you. They'd kill you. They'd gut you and eat your heart.

was one question that the judge and the prosecutors and the defense never asked the jurors but that was central to the proceedings: Would a jury of twelve white men ever punish another white man for killing an American Indian?

There was one question that the judge and the prosecutors and the defense never asked the jurors but that was central to the proceedings: Would a jury of twelve white men ever punish another white man for killing an American Indian?

1877, there were virtually no more American buffalo to hunt—a development hastened by the authorities who encouraged settlers to eradicate the beasts, knowing that, in the words of an army officer, “every buffalo dead is an Indian gone.

The U.S. government, contending that many Osage were unable to handle their money, had required the Office of Indian Affairs to determine which members of the tribe it considered capable of managing their trust funds. Over the tribe’s vehement objections, many Osage, including Lizzie and Anna, were deemed “incompetent,” and were forced to have a local white guardian overseeing and authorizing all of their spending, down to the toothpaste they purchased at the corner store.

The blackest chapter in the history of this State will be the Indian guardianship over these estates,” an Osage leader said, adding, “There has been millions—not thousands—but millions of dollars of many of the Osages dissipated and spent by the guardians themselves.” This so-called Indian business, as White discovered, was an elaborate criminal operation, in which various sectors of society were complicit. The crooked guardians and administrators of Osage estates were typically among the most prominent white citizens: businessmen and ranchers and lawyers and politicians. So were the lawmen and prosecutors and judges who facilitated and concealed the swindling (and, sometimes, acted as guardians and administrators themselves). In 1924, the Indian Rights Association, which defended the interests of indigenous communities, conducted an investigation into what it described as “an orgy of graft and exploitation.” The group documented how rich Indians in Oklahoma were being “shamelessly and openly robbed in a scientific and ruthless manner” and how guardianships were “the plums to be distributed to the faithful friends of the judges as a reward for their support at the polls.” Judges were known to say to citizens, “You vote for me, and I will see that you get a good guardianship.” A white woman married to an Osage man described to a reporter how the locals would plot: “A group of traders and lawyers sprung up who selected certain Indians as their prey. They owned all the officials…. These men had an understanding with each other. They cold-bloodedly said, ‘You take So-and-So, So-and-So and So-and-So and I’ll take these.’ They selected Indians who had full headrights and large farms.

For the mentally disturbed, Marie knew these sandwich visits might be the only dependable moments in their lives. She also knew she delivered the sandwiches for her own sanity. Something would crumble inside of her if she ever walked by a homeless person and pretended not to notice. Or simply didn't care. In a way, she believed that homeless people were treated as Indians had always been treated. Badly. The homeless were like an Indian tribe, nomadic and powerless, just filled with more than any tribe's share of crazy people and cripples. So, a homeless Indian belonged to two tribes, and was the lowest form of life in the city. The powerful white men of Seattle had created a law that made it illegal to sit on the sidewalk. That ordinance was crazier and much more evil than any homeless person. Sometimes Marie wondered if she worked so hard at anything only because she hated powerful white men. She wondered if she went to college and received good grades just because she was looking for revenge.

Should Indian adults attempt to use the California courts to bring such killers to justice, they invariably were frustrated because the law of the land prohibited Indians from testifying against whites. Even some otherwise unsympathetic settler newspapers observed and protested this situation (to no avail), since in consequence it encouraged and legalized the open-season hunting of Indians. As one San Francisco newspaper put it in 1858, following the unprovoked public murder of an Indian, and the release of the known killer because the only eyewitnesses to the event were native people: the Indians “are left entirely at the mercy of every ruffian in the country, and if something is not done for their protection, the race will shortly become extinct.

News channels have worked tirelessly to kill India's democratic ideals, with the result that vast numbers of the Indian people follow channels that ask no questions of the government. These channels have trained their viewers to watch only a particular kind of TV where nothing is demanded of them, except a willing and complete suspension of belief. And absolute amorality. Elected representatives can garland killers, ministers can lie, news anchors can read out government press releases as news. It bothers no one enough.

(Marie)...It's not like we're planning a rebellion. We're just putting food in our cupboards. If eating is rebellious, then I guess we're the biggest rebels out there. Indians are just plain hungry. Not for power. Not for money. For food, for breakfast, lunch, and dinner..." (Dr. Mather) "There you go again, creating an antagonisitc situation. Don't you understand what I'm trying to teach? I'm trying to present a positive portrait of Indian peoples, of your people. Of you. I simply cannot do that if you insist on this kind of confrontational relationship...

Shubha let me sleep for a few moments in your violent silvery uterus Give me peace, Shubha, let me have peace Let my sin-driven skeleton be washed anew in your seasonal bloodstream Let me create myself in your womb with my own sperm Would I have been like this if I had different parents? Was Malay alias me possible from an absolutely different sperm? Would I have been Malay in the womb of other women of my father? Would I have made a professional gentleman of me like my dead brother without Shubha? Oh, answer, let somebody answer these Shubha, ah, Shubha Let me see the earth through your cellophane hymen Come back on the green mattress again As cathode rays are sucked up with the warmth of magnet's brilliance I remember the letter of the final decesion of 1956 The surroundings of your clitoris were being embellished with coon at that time Fine rib-smashing roots were descending into your bosom Stupid relationship inflted in the bypass of senseless neglect Aaaaaaaaaaaaaaaaaaaah I do not know whether I am going to die Squandering was roaring within heart's exhaustive impatience I'll disrupt and destroy I'll split all into pieces for the sake of Art There isn't any other way out for poetry except suicide Shubha Let me enter into the immemorial incontinence of your labia majora Into the absurdity of woeless effort In the golden chlorophyll of the drunken heart Why wasn't I lost in my mother's urethra? Why wasn't I driven away in my father's urine after his self-coition? Why wasn't I mixed in the ovum-flux or in the phlegm? With her eyes shut supine beneath me I felt terribly distressed when I saw comfort seize Shubha Women could be treacherous even after unfolding a helpless appeareance Today it seems there is nothing so treacherous as Women and Art Now my ferocious heart is rinning towards an impossible death Vertigoes of water are coming up to my neck from the pierced earth I will die Oh what are these happening within me? I am failing to fetch out my hand and my palm From the dried sperms on my trousers spreading wings 300000 children are gliding toward the district of Shubha's bosom Millions of needles are now running from my blood into Poetry Now the smuggling of my obstinate leg is trying to plunge Into the death killer sex-wig entangled in the hypnotic kingdom of words In violent mirrors on each wall of the room I am observing After letting loose a few naked Malay, his unestablished scramblings.

I'm not an Indian warrior chief. I'm not some demure little Indian woman healer talking spider this, spider that, am I? I'm not babbling about the four directions. Or the two-legged, four-legged, and winged. I'm talking like a twentieth-century Indian woman. Hell, a twenty-first century Indian, and you can't handle it, you wimp.

Mick had once come across one of Wilson't books and was surprised to see his face on the back cover. Mick was even more surprised when he read the book. It was pretty good, although Mick was kind of tired of hearing about Indians. Still, Mick thought, Aristotle Little Hawk was a good Indian, even if he was just some character in a book. He wished more Indians like Little Hawk hung out in the bar. He knew Wilson claimed he had some Indian blood, said so inside the book. But Mick did not buy that shit. Mick's great-grandmother was a little bit Indian, but that did not make him Indian. Besides, who the hell would want to be Indian when you could just as easily be white?

Office Peone looked at John and wondered what mental illness he had. The Seattle streets were filled with the mostly-crazy, half-crazy, nearly crazy, and soon-to-be crazy. Indian, white, Chicano, Asian, men, women, children. The social workers did not have anywhere near enough money, training, or time to help them. The city government hated the crazies because they were a threat to the public image of the urban core. Private citizens ignored them at all times of the year except the few charitable days leading up to and following Christmas. In the end, the police had to do most of the work. Police did crisis counseling, transporting them howling to detox, the dangerous to jail, racing the sick to the hospitals, to a safer place. At the academy, Officer Peone figured he would be fighting bad guys. He did not imagine he would spend most of his time taking care of the refuse of the world. Peone found it easier when the refuse were all nuts or dumb-ass drunks, harder when they were just regular folks struggling to find their way off the streets.

The law mandated that guardians be assigned to any American Indians whom the Department of the Interior deemed “incompetent.” In practice, the decision to appoint a guardian—to render an American Indian, in effect, a half citizen—was nearly always based on the quantum of Indian blood in the property holder, or what a state supreme court justice referred to as “racial weakness.

For years after the American Revolution, the public opposed to the creation of police departments, fearing that they would become forces of repression... Only in the mid 19th century, after the growth of industrial cities and a rash of urban riots - after the dread of the so-called dangerous classes surpassed the dread of the state - did police departments emerge in the United States.

confetti.” In May, when coyotes howl beneath an unnervingly large moon, taller plants, such as spiderworts and black-eyed Susans, begin to creep over the tinier blooms, stealing their light and water. The necks of the smaller flowers break and their petals flutter away, and before long they are buried underground. This is why the Osage Indians refer to May as the time of the flower-killing moon.

warfare would be waged west of the Mississippi as it had been earlier against the Abenakis, Cherokees, Shawnees, Muskogees, and even Christian Indians. In the Civil War, these methods played a prominent role on both sides. Confederate regular forces, Confederate guerrillas such as William Quantrill, and General Sherman for the Union all engaged in waging total war against civilians. The pattern would continue in US military interventions overseas, from the Philippines and Cuba to Central America, Korea, Vietnam, Iraq, and Afghanistan. The cumulative effect goes beyond simply the habitual use of military means and becomes the very basis for US American identity. The Indian-fighting frontiersmen and the “valiant” settlers in their circled covered wagons are the iconic images of that identity. The continued popularity of, and respect for, the genocidal sociopath Andrew Jackson is another indicator. Actual men such as Robert Rogers, Daniel Boone, John Sevier, and David Crockett, as well as fictitious ones created by James Fenimore Cooper and other best-selling writers, call to mind D. H. Lawrence’s “myth of the essential white American”—that the “essential American soul” is a killer.

The Institute of Confound and Demoralize is something that Mimi has made up to deal with the contradictions that seem to arise with alarming frequency. Coffee is bad for you. Coffee is good for you. Red win helps blood health. Red wine reduces your ability to fight infection. Exercise is essential for general fitness. Exercise contributes to inflammation of the joints. Kale, the silent killer.

They called me an Indian pig. Oh, and they called me a prairie n*****. Pretty colorful, enit?" "I suppose." "That one pissed me off, though. I ain't no prairie Indian. I'm from a salmon tribe, man. If they were going to insult me, they should've called me salmon n*****." "I'm surprised you can laugh about this." "It's what Indians do." "Weren't you afraid?" "Yeah, I was afraid, but I'm afraid most of the time, you know? How would you feel if a white guy like you got dropped into the middle of a black neighborhood, like Compton, California, on a Saturday night?" "I'd be very afraid." "And that's exactly how I feel living in Seattle. Hell, I feel that way living in the United States. Indians are outnumbered, Officer. Those three guys scared me bad, but I've been scared for a long time.

In early missionary journals Osages were often described as being ‘the happiest people in the world.’… They had a sense of freedom because they didn’t own anything and nothing owned them. But the Osage Nation was in the way of the economic drive of the European world… and life as they once knew it would never be the same.” The statement continued, “Today our hearts are divided between two worlds. We are strong and courageous, learning to walk in these two worlds, hanging on to the threads of our culture and traditions as we live in a predominantly non-Indian society. Our history, our culture, our heart, and our home will always be stretching our legs across the plains, singing songs in the morning light, and placing our feet down with the ever beating heart of the drum. We walk in two worlds.

One government study estimated that before 1925 guardians had pilfered at least $8 million directly from the restricted accounts of their Osage wards. “The blackest chapter in the history of this State will be the Indian guardianship over these estates,” an Osage leader said, adding, “There has been millions—not thousands—but millions of dollars of many of the Osages dissipated and spent by the guardians themselves.

Today our hearts are divided between two worlds. We are strong and courageous, learning to walk in these two worlds, hanging on to the threads of our culture and traditions as we live in a predominantly non-Indian society. Our history, our culture, our heart, and our home will always be stretching our legs across the plains, singing songs in the morning light, and placing our feet down with the ever beating heart of the drum. We walk in two worlds.

Here they building a dam so they can flood out a Indian tribe that been there since time. And look at this, they making a picture bout that man that kilt all them women. The same man that play the killer is playing the priest. And look at these shoes they making now, she say. Try to walk a mile in a pair of them, she say. You be limping all the way home. And you see what they trying to do with that man that beat the Chinese couple to death. Nothing whatsoever.

Though, in the book, the Ingallses leave the reservation under threat of being removed by soldiers, many squatters began to take the land by force. In 1870, the Osage—expelled from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage, mutilating their bodies and scalping them. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

Are you asking me out? For a date?" asked Marie. She wasn't surprised. It had happened to her before. She thought David was just another white guy who wanted to rebel against his white middle-class childhood by dating a brown woman. He wouldn't have been the first white guy to do such a thing. She had watched quite a few white guys pursue brown female students, especially Asian nationals, with a missionary passion. Co to college, find a cute minority woman, preferably one with limited English, and colonize her by sleeping with her.

It is impossible to overestimate the importance of careful training for Indian girls,” a U.S. government official had stated, adding, “Of what avail is it that the man be hard-working and industrious, providing by his labor food and clothing for his household, if the wife, unskilled in cookery, unused to the needle, with no habits of order or neatness, makes what might be a cheerful, happy home only a wretched abode of filth and squalor?…It is the women who cling most tenaciously to heathen rites and superstitions, and perpetuate them by their instructions to the children.

It is impossible to overestimate the importance of careful training for Indian girls," a U.S. government official had stated, adding, "Of what avail is it that the man be hard-working and industrious, providing by his labor food and clothing for his household, if the wife, unskilled in cookery, unused to the needle, with no habits of order or neatness, makes what might be a cheerful, happy home only a wretched abode of filth and squalor?...It is the women who cling most tenaciously to heathen rites and superstitions, and perpetuate them by their instructions to the children.

Her family’s distress increased in the late 1890s as the U.S. government intensified its push for the culmination of its assimilation campaign: allotment. Under the policy, the Osage reservation would be divvied up into 160-acre parcels, into real estate, with each tribal member receiving one allotment, while the rest of the territory would be opened to settlers. The allotment system, which had already been imposed on many tribes, was designed to end the old communal way of life and turn American Indians into private-property owners—a situation that would, not incidentally, make it easier to procure their land.

There was one question that the judge and the prosecutors and the defense never asked the jurors but that was central to the proceedings: Would a jury of twelve white men ever punish another white man for killing an American Indian? One skeptical reporter noted, “The attitude of a pioneer cattleman toward the full-blood Indian… is fairly well recognized.” A prominent member of the Osage tribe put the matter more bluntly: “It is a question in my mind whether this jury is considering a murder case or not. The question for them to decide is whether a white man killing an Osage is murder—or merely cruelty to animals.

After the tail ( of a buffalo) was cut off - as a trophy for the conqueror- nothing was left to waste: the meat was dried, the heart smoked, the intestines made into sausages. Oils from the bison's brain were rubbed over the hide, which was then transformed into leather for robes and lodge coverings. And still there was more to reap: horns were turned into spoons, sinews into bowstrings, tallow into fuel for torches....In 1877, there were virtually no more American Buffalo to hunt- a development hastened by the authorities who encouraged settlers to eradicate the beasts, knowing that, in the words os an army officer, "every buffalo dead is an Indian gone.

In April, millions of flowers spread over the blackjack hills and vast prairies in the Osage territory of Oklahoma. There are Johnny-jump-ups and spring beauties and little bluets. The Osage writer John Joseph Mathews observed that the galaxy of petals makes it look as if the " gods had left confetti". In May, when coyotes howl beneath an unnervingly large moon, taller plants, such as spiderworts, and black eyed Susans, begin to creep over the tinier blooms, stealing their light and water. The necks of the smaller flowers break and their petals flutter away, and before long they are buried underground. This is why the Osage Indians refer to May as the time of the flower-killing moon.

By 1877, there were virtually no more American buffalo to hunt—a development hastened by the authorities who encouraged settlers to eradicate the beasts, knowing that, in the words of an army officer, “every buffalo dead is an Indian gone.” U.S. policy toward the tribes shifted from containment to forced assimilation, and officials increasingly tried to turn the Osage into churchgoing, English-speaking, fully clothed tillers of the soil. The government owed the tribe annuity payments for the sale of its Kansas land but refused to distribute them until able-bodied men like Ne-kah-e-se-y took up farming. And even then the government insisted on making the payments in the form of clothing and food rations.

President Theodore Roosevelt had created the bureau in 1908, hoping to fill the void in federal law enforcement. (Because of lingering opposition to a national police force, Roosevelt’s attorney general had acted without legislative approval, leading one congressman to label the new organization a “bureaucratic bastard.”) When White entered the bureau, it still had only a few hundred agents and only a smattering of field offices. Its jurisdiction over crimes was limited, and agents handled a hodgepodge of cases: they investigated antitrust and banking violations; the interstate shipment of stolen cars, contraceptives, prizefighting films, and smutty books; escapes by federal prisoners; and crimes committed on Indian reservations.

The Osage ward Mary Elkins was considered the wealthiest member of the tribe because she had inherited more than seven headrights. On May 3, 1923, when Elkins was twenty-one, she married a second-rate white boxer. According to a report from an official at the Office of Indian Affairs, her new husband proceeded to lock her in their house, whip her, and give her “drugs, opiates, and liquor in an attempt to hasten her death so that he could claim her huge inheritance.” In her case, the government official interceded, and she survived. An investigation uncovered evidence that the boxer had not acted alone but had been part of a conspiracy orchestrated by a band of local citizens. Though the government official pushed for their prosecution, no one was ever charged, and the identities of the citizens were never revealed.

The Osage had been assured by the U.S. government that their Kansas territory would remain their home forever, but before long they were under siege from settlers. Among them was the family of Laura Ingalls Wilder, who later wrote Little House on the Prairie based on her experiences. “Why don’t you like Indians, Ma?” Laura asks her mother in one scene. “I just don’t like them; and don’t lick your fingers, Laura.” “This is Indian country, isn’t it?” Laura said. “What did we come to their country for, if you don’t like them?” One evening, Laura’s father explains to her that the government will soon make the Osage move away: “That’s why we’re here, Laura. White people are going to settle all this country, and we get the best land because we get here first and take our pick.” Though, in the book, the Ingallses leave the reservation under threat of being removed by soldiers, many squatters began to take the land by force. In 1870, the Osage—driven from their lodges, their graves plundered—agreed to sell their Kansas lands to settlers for $1.25 an acre. Nevertheless, impatient settlers massacred several of the Osage. An Indian Affairs agent said, “The question will suggest itself, which of these people are the savages?

Some of the schemes were beyond depraved. The Indian Rights Association detailed the case of a widow whose guardian had absconded with most of her possessions. Then the guardian falsely informed the woman, who had moved from Osage County, that she had no more money to draw on, leaving her to raise her two young children in poverty. “For her and her two small children, there was not a bed nor a chair nor food in the house,” the investigator said. When the widow’s baby got sick, the guardian still refused to turn over any of her money, though she pleaded for it. “Without proper food and medical care, the baby died,” the investigator said. The Osage were aware of such schemes but had no means to stop them. After the widow lost her baby, evidence of the fraud was brought before a county judge, only to be ignored. “There is no hope of justice so long as these conditions are permitted to remain,” the investigator concluded. “The human cry of this… woman is a call to America.” An Osage, speaking to a reporter about the guardians, stated, “Your money draws ’em and you’re absolutely helpless. They have all the law and all the machinery on their side. Tell everybody, when you write your story, that they’re scalping our souls out here.

Hoover fed the story to sympathetic reporters—so-called friends of the bureau. One article about the case, which was syndicated by William Randolph Hearst’s company, blared, NEVER TOLD BEFORE! —How the Government with the Most Gigantic Fingerprint System on Earth Fights Crime with Unheard-of Science Refinements; Revealing How Clever Sleuths Ended a Reign of Murder and Terror in the Lonely Hills of the Osage Indian Country, and Then Rounded Up the Nation’s Most Desperate Gang In 1932, the bureau began working with the radio program The Lucky Strike Hour to dramatize its cases. One of the first episodes was based on the murders of the Osage. At Hoover’s request, Agent Burger had even written up fictional scenes, which were shared with the program’s producers. In one of these scenes, Ramsey shows Ernest Burkhart the gun he plans to use to kill Roan, saying, “Look at her, ain’t she a dandy?” The broadcasted radio program concluded, “So another story ends and the moral is identical with that set forth in all the others of this series….[ The criminal] was no match for the Federal Agent of Washington in a battle of wits.” Though Hoover privately commended White and his men for capturing Hale and his gang and gave the agents a slight pay increase—“ a small way at least to recognize their efficiency and application to duty”—he never mentioned them by name as he promoted the case. They did not quite fit the profile of college-educated recruits that became part of Hoover’s mythology. Plus, Hoover never wanted his men to overshadow him.

Nothing,” said Margaret. “So there once was an Indian chief with three daughters, or squaws. All the braves in the tribe wanted to marry them, so he decided to hold a contest—all the braves would go out hunting, and the three who brought back the best hides would get to marry his squaws.” “Everyone knows this one,” said Lauren, rolling her eyes. “I don’t,” said Mom. I didn’t either. “Then I’ll keep going,” said Margaret, smiling, “and don’t you dare give it away. So anyway, all the braves went out, and after a long time they started to come back with wolf hides and rabbit hides and things like that. The chief was unimpressed. Then one day, a brave came back with a hide from a grizzly bear, which is pretty amazing, so the chief let him marry his youngest daughter. Then the next guy came back with a hide from a polar bear, which is even more amazing, so the chief let him marry his middle daughter. They waited and waited, and finally the last brave came back with the hide from a hippopotamus.” “A hippopotamus?” asked Mom. “I thought this was in North America.” “It is,” said Margaret, “that’s why a hippopotamus hide was so great. It was the most amazing hide the tribe had ever seen, and the chief let that brave marry his oldest and most beautiful daughter.” “She’s two minutes older than I am,” said Mom, glancing at me with a mock sneer. “Never lets me forget it.” “Stop interrupting,” said Margaret, “this is the best part. The squaws and the braves got married, and a year later they all had children—the youngest squaw had one son, the middle squaw had one son, and the oldest squaw had two sons.” She paused dramatically, and we stared at her for a moment, waiting. Lauren laughed. “Is there a punchline?” I asked. Lauren and Margaret said it in unison: “The sons of the squaw of the hippopotamus are equal to the sons of the squaws of the other two hides.

Now tell me what you’re afraid of.” “Uncle Nathan is right about this tree. It’s got some kind of spirit in it. And it doesn’t want me to leave.” I saw my dad smile and shake his head. “I’m serious, Dad. You can’t send those guys up here again. The tree will try to kill them before it lets them take me down. Didn’t you see it happen?” “I saw a couple of accidents…” “And Ronnie fell yesterday, but somehow I’m able to be up in this tree no problem. I got up here without any ropes or ladders. Don’t you find that mysterious? Uncle Nathan doesn’t. Grandfather doesn’t.” “They are both superstitious, that’s all.” “I know,” I said. “And what about that, Dad? You’ve spouted all your legends and myths at me my whole life, and now you suddenly don’t care about them? That doesn’t make any sense.” He sighed so deeply I could hear it. “I study those legends to get to know our culture, our heritage. I don’t believe that they are literal truths.” “But what about the mermaids?” I pressed. “Remember the big story you told about the singing boat and the killer whale? It was you who told me that maybe the story was wrong and it wasn’t a singing boat; it was a mermaid under the boat.” “I remember, but I had a real mermaid staring me in the face at the time. There isn’t anything like that going on right now.” “I hear whispers coming from the tree. It moves on its own. It is warmer than it should be…” “You’ve been up there too long. You’re delirious.” I grunted at him. “It started before I climbed up! ” Dad rubbed a hand over his face. “I don’t know what you want me to do here.” I turned on the camera and flipped the digital pictures until I found that one with the face. I stuck it in the bucket and lowered it down to my dad and told him to take a look. “Is that as good as a mermaid right in front of you?” He studied the picture a moment and then replied, “I always see faces in the knots of trees. Who doesn’t? I think that’s why so many people create horror stories about them.

It was very instructive: Manchineel, apparently, had been used by the Aboriginal Peoples of the Caribbean for poison, torture, and several other worthwhile purposes. Even sitting under the tree during a rainstorm could be deadly. In fact, the Carib Indians had actually tied their prisoners to the trunk of the tree when it rained, because the water dripping off the leaves made an acid bath strong enough to eat through human flesh. And arrows dipped in the sap could cause painful death; clearly it was wonderful stuff. But Frank’s main point—avoid the manchineel!—was very plain long before he wound up his lecture with a few halfhearted warnings about poison oak. And then, just when I thought we could make our getaway, one of the boys said, “What about snakes?” Frank smiled happily; on to lethal animals! He took a deep breath, and he was off again. “Oh, it’s not just snakes,” he said. “I mean, we talked about the rattlesnakes—diamondback and pygmy—and coral snakes! They are Absolute Killers! Don’t confuse them with the corn snake— Remember? ‘Red touches yellow’?” He

While Americans tried to justify and glorify their Indian-killers, George Armstrong Custer in particular, Australians simply wrote blacks, and the slaughter of them, out of the nation’s history. Until about 1970, history books and school texts hardly mentioned Aborigines at all. “The great Australian silence,” the anthropologist W.E.H. Stanner termed this amnesia in 1968. “A cult of forgetfulness practiced on a national scale.

Ecco a cosa sono utili le zoonosi: ci ricordano, come versioni moderne di san Francesco, che in quanto esseri umani siamo parte della natura, e che la stessa idea di un mondo naturale distinto da noi è sbagliata e artificiale. C’è un mondo solo, di cui l’umanità fa parte, così come l’HIV, i virus di Ebola e dell’influenza, Nipah, Hendra e la SARS, gli scimpanzé, i pipistrelli, gli zibetti e le oche indiane. E ne fa parte anche il prossimo virus killer che ci colpirà, quello che ancora non abbiamo scoperto.

Of these, the Creek were known to be the most recalcitrant. Jackson proved his mettle by showing he could mow them down and massacre them into submission, earning his subsequent reputation as an “Indian killer.” Today we may wince at the title, but it was considered a compliment among Jackson’s Democratic supporters.

Montreal November 1704 Temperature 34 degrees What capacity the Indians had not to worry. In Deerfield, all had been worry. Worry about the Lord, worry about sin. Worry about today, worry about tomorrow. Worry about crops, worry about children. But Indians set worry down. The next day, Mercy didn’t see Ruth once, nor the day after that, nor the third day. Finally she sought out Otter. “Is Spukumenen ill?” said Mercy anxiously. “She has been sold,” said Otter. “She is in Montreal with the French nuns.” Mercy was astonished. He had sold Ruth? This man who had accepted everything Ruth had ever done--from throwing packs to kicking him in the shins? From wearing French clothing to refusing to speak a syllable of Mohawk? “When she could not let you mourn your father, it was best for her to go,” said Otter. Mercy wanted to sob. Difficult as Ruth was, Mercy would miss her terribly. She was Mercy’s only enduring link to Deerfield. “Would you tell me why you gave her a second name, Otter? Let the Sky In?” “She never told you? I am not surprised. She looked two ways on this. Once on the march, she and I stood at the edge of an ice cliff and it was I who lost our argument. I fell over and was much damaged. Ruth risked her life to save me,” he said, using the English name Ruth had refused to surrender. “Without her, I would not again have seen the sky. But she was not glad to have done it. It was punishment for her to give me life.” Ruth had saved the life of her father’s killer? Oh, poor Ruth! Carrying her good deed with her! Knowing it was equally a bad deed! Otter rested a hand on Mercy’s shoulder. “Your Ruth is well. She will not miss us. We will miss her, for she did bring our sky in. Someday in Montreal, you will see her again. Now go with the children and play. You have mourned enough.

Deerfield, Massachusetts February 29, 1704 Temperature 0 degrees Joanna Kellogg, one of Joseph’s sisters, was stumbling. For Joanna, the world was blurred. Her eyes didn’t focus the way other people’s did. Leaves on trees were green blots against a blue sky. She couldn’t recognize people until they were within a dozen paces. When an Indian brave took Joanna’s hand, she had not seen her mother die and did not know this was the killer. She was only ten, but her pack was nearly as large as the ones grown men carried. Joanna did not complain or call out. She just walked more and more slowly. Ruth Catlin lost her temper. She flung the pack she had been given into the snow. She grabbed Joanna by the shoulders and ripped off Joanna’s pack, flinging that into the snow too. She hurled an iron frying pan across the snow and then a whole leg of lamb. Indian and captive alike were mesmerized. “You savages!” Ruth screamed. “Don’t you even think about hurting Joanna. She’s too little! You are vicious and mean! I hate you!” She dragged Joanna forward as if the two of them meant to reach Canada first, by God. “Go ahead and kill me!” she yelled, holding out her hair to be scalped. “I dare you!” She made a fist around her own hair, yanked it tight and waved the bristles in Indian faces. Nobody tomahawked Ruth. She stomped past Indian after Indian, calling them names. Ruth stormed right up to the front of the line, where the lead Indians were trampling out the path. She could go no farther. The Indians politely stepped back and gestured north, making it clear that Ruth was welcome to lead the way. Ruth kicked wildly at one of the braves, but he stepped back and Ruth’s burst of energy vanished. She wanted to lie down on her own soft bed, bury her face in her pillow and weep for the family that had died around her. Even more, she wanted to kill an Indian. Or ten of them. But she had no weapon and as for softness, even the snow was not soft today. Well, at least she would not give those Indians the satisfaction of seeing her cry. Glaring, dragging poor Joanna, she marched on.

Leaving the Connecticut River March 8, 1704 Temperature 40 degrees Thou shalt not kill. Ruth lay down and inched forward until she could look over the edge of the cliff to see what had happened. The force of Otter’s fall had brought snow and rock down upon him. One hand stuck out, and part of his face. But I say unto you which hear. Love your enemies, do good to them which hate you…And unto him that smiteth thee on the one cheek offer also the other. What could Jesus have been thinking when he said that? This enemy was the murderer and slaughterer of innocent women and children. Ruth was not going to love him, she would never do anything good unto him, and certainly she was not going to offer him yet another chance to strike her in the face. She rejoiced that this enemy had no choice about living or dying, any more than her father and brother had had a choice about living or dying. She thought of her mother, giving water to the wounded French officer, and for that gesture, being left behind. She wondered how Mother felt now, alone in a world where her men had died to save her while she helped their enemies. The savage was alive, trying with that one hand to dig himself free. A rim of ice fell like knives upon him. Ruth cried out. The Indian made no sound. Ruth scuttled backward, out of his sight. She could go get help. Or let him die. It wasn’t fair! It wasn’t supposed to be Ruth who had to love the enemy. That was just a verse you repeated in meeting. She was not going to take it seriously, loving her enemy. But it was the Word of the Lord. The Twenty-third Psalm moved through her mind, as warm and sure as summer wind. He maketh me to lie down in green pastures. If she broke the commandment and failed to love her enemy, she would never lie down in green pastures. Not on earth, not in her heart, and not in death. Ruth worked her way through tangles of thin saplings and around boulders. She slid down rock faces. Sweating and sobbing over terrain that could not have been made by God, only by devils, she reached Otter at last. Her bad lungs sounded like sand rubbed on floors. She dug him out, not carefully. She might have to save him but she would not spare him pain. He was bleeding where ice had sliced him and by now her mittens were shredded, and their blood mingled, flecked scarlet on white snow. When he was finally on his feet, she said, “It’s not because I wanted to, you know.” Otter took a short careful step and paused in pain, Ruth thought, though pain did not show on his face. “It’s so I won’t be a killer like you,” she said. He snapped a branch in his strong hands to use as a cane. Laboriously, they made their way up the cliff, crawling part of the way. “Actually, I hate you,” said Ruth. Huge hot tears fell from her eyes and she knew that hate was not as simple as that. Nor were the commandments.

Originally built as the state ballroom for the British Viceroy, Ashoka Hall also had a wooden dance floor. It was ironic that prime ministers and other ministers took their sacrosanct oath of office and secrecy in this particular hall. After all, prime ministers needed a killer instinct to reach the position first. The rest of their tenure was coloured by the great dance of Indian democracy—defections, rebellions, and general chaos.

Osama Bin Laden, an alleged killer of Americans, caused eleven years of war to kill him, killing uncountable innocents; conversely, the Indian Prime Minister Narendra Modi, an obvious murderer of Indian and Kashmiri Muslims, became honourable of the White House, welcoming by the US President Joe Biden. In such a scenario, does the world honestly expect global peace?

Almost as soon as he was inaugurated, Jackson waged war against the Cherokee people with such savagery (he recommended, amongst other things, that Cherokee women and children should be killed as part of policy of extermination) that he was given the nickname “Indian Killer” in the U.S. administration. His policy proved popular with the American people, and he was re-elected to serve a second term as president in 1832.

A “race to innocence” is what occurs when individuals assume that they are innocent of complicity in structures of domination and oppression. This concept captures the understandable assumption made by new immigrants or children of recent immigrants to any country. They cannot be responsible, they assume, for what occurred in their adopted country’s past. Neither are those who are already citizens guilty, even if they are descendants of slave owners, Indian killers, or Andrew Jackson himself. Yet, in a settler society that has not come to terms with its past, whatever historical trauma was entailed in settling the land affects the assumptions and behavior of living generations at any given time, including immigrants and the children of recent immigrants.

And, even more important for our purposes, these facts are sturdy enough that we can build a sensible diet upon them. Here they are: FACT 1. Populations that eat a so-called Western diet—generally defined as a diet consisting of lots of processed foods and meat, lots of added fat and sugar, lots of refined grains, lots of everything except vegetables, fruits, and whole grains—invariably suffer from high rates of the so-called Western diseases: obesity, type 2 diabetes, cardiovascular disease, and cancer. Virtually all of the obesity and type 2 diabetes, 80 percent of the cardiovascular disease, and more than a third of all cancers can be linked to this diet. Four of the top ten killers in America are chronic diseases linked to this diet. The arguments in nutritional science are not about this well-established link; rather, they are all about identifying the culprit nutrient in the Western diet that might be responsible for chronic diseases. Is it the saturated fat or the refined carbohydrates or the lack of fiber or the transfats or omega-6 fatty acids—or what? The point is that, as eaters (if not as scientists), we know all we need to know to act: This diet, for whatever reason, is the problem. FACT 2. Populations eating a remarkably wide range of traditional diets generally don’t suffer from these chronic diseases. These diets run the gamut from ones very high in fat (the Inuit in Greenland subsist largely on seal blubber) to ones high in carbohydrate (Central American Indians subsist largely on maize and beans) to ones very high in protein (Masai tribesmen in Africa subsist chiefly on cattle blood, meat, and milk), to cite three rather extreme examples. But much the same holds true for more mixed traditional diets. What this suggests is that there is no single ideal human diet but that the human omnivore is exquisitely adapted to a wide range of different foods and a variety of different diets. Except, that is, for one: the relatively new (in evolutionary terms) Western diet that most of us now are eating. What an extraordinary achievement for a civilization: to have developed the one diet that reliably makes its people sick! (While it is true that we generally live longer than people used to, or than people in some traditional cultures do, most of our added years owe to gains in infant mortality and child health, not diet.) There is actually a third, very hopeful fact that flows from these two: People who get off the Western diet see dramatic improvements in their health. We have good research to suggest that the effects of the Western diet can be rolled back, and relatively quickly.

Many tribes, for instance, have mythical accounts of the origin of the various races (echoing the way Europeans mythologized ‘the Indian’ in terms of Western cosmology) which hold up a surprising distorting mirror to Euro-American culture. A Tohono O’odham (Papago) story describes how, long ago, the hero I’itoi brought the victims of a giant killer-eagle back to life. Those who had been dead the longest and were most decayed and pallid, he turned into white people. Because they had been dead so long that they had forgotten everything they once knew, I’itoi gave them the power of writing to help them record and remember. Clearly, from a Tohono O’odham point of view, literacy is a kind of crutch: far from being an emblem of cultural superiority, it is evidence that Europeans are lost, ignorant and detached from a knowledge of themselves.

Have you ever tried a role-playing game?” Richard asked me one day over lunch. “I don't know if that's any of your business, pervert.” Richard sneered. “Not sex, idiot. It's a kind of game.” “You mean like, what, Dungeons and Dragons? Wearing a cloak and pretending to cast magic spells with elves? No, I've never done that.” “I'm not talking about pretending to be a elf, dummy. Not every role-playing game is about dragons and gnomes. Some of them are about secret agents, or commandos, or anything else you can think of. A role-playing game is a natural evolution from cops and robbers or cowboys and indians into something much more structured and codified. The principle, however, is the same. A scenario creator posits a challenge, and the participants offer up ways in which they would overcome the challenge, with the creator acting as a referee, determining success or failure.” “If I checked under your bed, I wouldn't find a wizard's hat and a magic wand, would I?” Richard flicked a cracker crumb at me. “It is a tool for training your mind to approach situations analytically, and quickly find a solution to the problem.” “Okay, you win, Bilbo Baggins. Give me a challenge.

India ranks third-lowest, a lowly 120, in a list of 122 countries rated on quality of potable water. By 2020, India is likely to become a water-stressed nation. Nearly 50% of Indian villages still do not have any source of protected drinking water. Of the 1.42 million villages in India, 1.95 lacs are affected by chemical contamination of water. 37.7 million are afflicted by waterborne diseases every year. Nearly 66 million people in 20 Indian states are at risk because of excessive fluoride in their water. Nearly 6 million children below 14 suffer from dental, skeletal and non-skeletal fluorosis. In Jhabua district, bone deformities are common among children. Arsenic is the other big killer lurking in ground water, putting at risk nearly 10 million people. The problem is acute in several districts of West Bengal.

The most rewarding call came at about ten a.m. “Sir the DIG is coming on the line. Please take the call.” A panicked sub-inspector rushed to me, where I was busy meeting a delegation from the nearby villages. I rushed back to the phone and by instinct addressed the caller as sir. I was greeted by a faint laughter and plenty of good wishes. My fiancé was on the line. It was the greatest reward that I hadn’t expected. I assured her that I wasn’t a dragon killer and I wasn’t going to expose myself to unwarranted danger. She knew it was a hollow promise. Danger and I were the most intimate bed mates.