Indigenous Inspirational Quotes

Finding the center of strength within ourselves is in the long run the best contribution we can make to our fellow men. ... One person with indigenous inner strength exercises a great calming effect on panic among people around him. This is what our society needs — not new ideas and inventions; important as these are, and not geniuses and supermen, but persons who can "be", that is, persons who have a center of strength within themselves.

The spectacular landscape circling the fortress supplies an essential backdrop, inspiring dreamers to wander its ruins for the sake of it; North American tourists, bound down by their practical world view, are able to place those members of the disintegrating tribes they may have seen in their travels among these once-living walls, unaware of the moral distance separating them, since only the semi-indigenous spirit of the South American can grasp the subtle differences.

The practice of observing the living world and taking inspirations for human ways of living from its model is an essential element of indigenous science. It embraces the reality that there are intelligences other than our own, from whom we might learn.

My story may be rooted in trauma but it is not my only story.

Of course, the fact that a single biblical text can mean many things doesn’t mean it can mean anything. Slave traders justified the exploitation of black people by claiming the curse on Noah’s son Ham rendered all Africans subhuman. Many Puritans and pioneers appealed to the stories of Joshua’s conquest of Canaan to support attacks on indigenous populations. More recently, I’ve heard Christians shrug off sins committed by American politicians because King David assaulted women too. Anytime the Bible is used to justify the oppression and exploitation of others, we have strayed far from the God who brought the people of Israel out of Egypt, “out of the land of slavery” (Exodus 20:2).

Knowing that you love the earth changes you, activates you to defend and protect and celebrate. But when you feel that the earth loves you in return, that feeling transforms the relationship from a one-way street into a sacred bond.

I don't think I can explain the despair my surroundings inspired in me. Though I now suspect, given the circumstances and my disposition, I would've been unhappy anywhere, in Biarritz or Caracas or the Isle of Capri, I was then convinced that my unhappiness was indigenous to that place.

An attachment grew up. What is an attachment? It is the most difficult of all the human interrelationships to explain, because it is the vaguest, the most impalpable. It has all the good points of love, and none of its drawbacks. No jealousy, no quarrels, no greed to possess, no fear of losing possession, no hatred (which is very much a part of love), no surge of passion and no hangover afterward. It never reaches the heights, and it never reaches the depths. As a rule it comes on subtly. As theirs did. As a rule the two involved are not even aware of it at first. As they were not. As a rule it only becomes noticeable when it is interrupted in some way, or broken off by circumstances. As theirs was. In other words, its presence only becomes known in its absence. It is only missed after it stops. While it is still going on, little thought is given to it, because little thought needs to be. It is pleasant to meet, it is pleasant to be together. To put your shopping packages down on a little wire-backed chair at a little table at a sidewalk cafe, and sit down and have a vermouth with someone who has been waiting there for you. And will be waiting there again tomorrow afternoon. Same time, same table, same sidewalk cafe. Or to watch Italian youth going through the gyrations of the latest dance craze in some inexpensive indigenous night-place-while you, who come from the country where the dance originated, only get up to do a sedate fox trot. It is even pleasant to part, because this simply means preparing the way for the next meeting. One long continuous being-together, even in a love affair, might make the thing wilt. In an attachment it would surely kill the thing off altogether. But to meet, to part, then to meet again in a few days, keeps the thing going, encourages it to flower. And yet it requires a certain amount of vanity, as love does; a desire to please, to look one's best, to elicit compliments. It inspires a certain amount of flirtation, for the two are of opposite sex. A wink of understanding over the rim of a raised glass, a low-voiced confidential aside about something and the smile of intimacy that answers it, a small impromptu gift - a necktie on the one part because of an accidental spill on the one he was wearing, or of a small bunch of flowers on the other part because of the color of the dress she has on. So it goes. And suddenly they part, and suddenly there's a void, and suddenly they discover they have had an attachment. Rome passed into the past, and became New York. Now, if they had never come together again, or only after a long time and in different circumstances, then the attachment would have faded and died. But if they suddenly do come together again - while the sharp sting of missing one another is still smarting - then the attachment will revive full force, full strength. But never again as merely an attachment. It has to go on from there, it has to build, to pick up speed. And sometimes it is so glad to be brought back again that it makes the mistake of thinking it is love. ("For The Rest Of Her Life")

We've got to think now, in real terms, for that seventh generation . . . We've got to get back to spiritual law if we are to survive.

There is such tenderness in braiding the hair of someone you love. Kindness and something more flow between the braider and the braided, the two connected by the cord of the plait.

For what good is knowing, unless it is coupled with caring? Science can give us knowing, but caring comes from someplace else.

We are no longer indigenous to our environments. We are overfeeding but malnourished, overprotected but weak, and somehow, we are both highly sanitised yet deeply infected.

For all of us, becoming indigenous to a place means living as if your children's future mattered, to take care of the land as if our lives, both material and spiritual, depended on it.

We are deluged by information regarding our destruction of the world and hear almost nothing about how to nurture it. It is no surprise then that environmentalism becomes synonymous with dire predictions and powerless feelings. Our natural inclination to do right by the world is stifled, breeding despair when it should be inspiring action.

Colonial, white supremacist organizational practices seem inevitable because they were so universally adopted over the next centuries, and they still govern the great majority of our institutions, but they were design choices. This means that other choices are available, even when they seem far-fetched. We know what spices and organizations look like, feel like, and function like when they are inspired by the colonizers’ principles of separation, competition and exploitation. How would they be different if they were based on principles like integration and interdependence, reciprocity and relationship?

We are all tied to a lineage of love that has existed since time immemorial. Even if we haven't had a direct experience of that love, we know that it exists and has made an indelible imprint on our souls. It's remarkable to think that the entire span of human life exists within each one of us, going all the way back to the hands of the Creator. In our bodies we carry the blood of our ancestors and the seeds of the future generations. We are a living conduit to all life. When we contemplate the vastness of the interwoven network that we are tied to, our individual threads of life seem far less fragile. We are strengthened by who we come from and inspired by the those who will follow. ~ Sacred Instructions; Indigenous Wisdom for Living Spirit-Based Change.

Sometimes life is noisy, and sometimes life is wonderful… especially when you listen to the quiet things. There is wonder all around us.

Thunder, Thunder, listen with wonder. Can you hear our relative the wind? The wind is singing a soothing song.

Nature follows the way of the celestial immortals, the never-failing source of inspiration, the eternal masters of this and all sacred medicine traditions.

We are people who matter. Yes, it's true. Now let's show the world what people who matter can do.

What have I to fear but starvation?" Kino asked.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift. We are deluged by information regarding our destruction of the world and hear almost nothing about how to nurture it. It is no surprise then that environmentalism becomes synonymous with dire predictions and powerless feelings. Our natural inclination to do right by the world is stifled, breeding despair when it should be inspiring action. The participatory role of people in the well-being of the land has been lost, our reciprocal relations reduced to a KEEP OUT sign.

Like other mindful practices, ecological restoration can be viewed as an act of reciprocity in which humans exercise their caregiving responsibility for the ecosystems that sustain them. We restore the land, and the land restores us.

Listening in wild places, we are audience to conversations in a language not our own. I think now that it was a longing to comprehend this language I hear in the woods that led me to science, to learn over the years to speak fluent botany.

History matters, not because it repeats itself (which it never does), but because its narration can rid demons that torment the oppressed, shock the complacent and intransigent into self-reflection, and inspire feats of human perseverance and will.

Suddenly, two 3D animated figures materialized out of thin air. One of them resembled a young, Native American woman in her 20's. The other resembled a knight in shining armour from the 1500's. Both characters stood about 30 feet tall. Just then, a booming voice resounded from the UFO: Well, well! If it isn't the Sky Fighters, and their Houndy Crunchers cohorts! Your pathetic attempts to stop me from taking over this planet are all in vain! Now come forth and bow to your new masters; two of my strongest henchmen! MU-HA-HA-HA-HA-HA!

Sa pagdilat ng aking mga mata, mga alon na ang naglalaro sa aking paningin. Mga alon ang una kong naging kalaro. Kapuwa namin pinag-iisipan, kapag palubog na ang araw, kung sumisisid ba ang nagbabagang bola sa dagat o ang mapagkandiling dagat ang pilit na yumayakap dito.

When we tell them that the tree is not a who but an it, we make that maple an object; we put a barrier between us, absolving ourselves of moral responsibility and opening the door to exploitation...If a maple is an it, we can take up the chain saw. If a maple is a her, we think twice.

It is an odd dichotomy we have set for ourselves, between loving people and loving land. We know that loving a person has agency and power -- we know it can change everything. Yet we act as if loving the land is an internal affair that has no energy outside the confines of our head and heart.

Simply said, ritual is any gesture done with emotion and intention by an individual or a group that attempts to connect the individual or the community with transpersonal energies for the purposes of healing and transformation. Ritual is the pitch through which the personal and collective voices of our longing and creativity are extended to the unseen dimensions of life, beyond our conscious minds and into the realms of nature and spirit. Ritual is a form of direct knowing, something indigenous to the psyche. It has evolved with us, taking knowing into the bone, into our very marrow. I call ritual an embodied process.

[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents. But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.' In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people.... It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less. (from her essay "First People")

REVIEW: Like a master artisan, Weisberger weaves together threads of anthropology, botany, ecology and psychology in an inspiring tapestry of ideas sure to keep discerning readers warm and hopeful in these cold and desolate times.Unlike other texts, which ordinarily prescribe structural (ie. social, political, economic) solutions to the global crisis of environmental destruction, Rainforest Medicine hones in on the root cause of Western schizophrenia: spiritual poverty, and the resultant alienation of the individual from his environment. This incisive perception is married to a message of hope: that the keys to the door leading to promising new human vistas are held in the humblest of hands; those of the spiritual masters of the Amazon and the traditional cultures from which they hail. By illumining the ancient practices of authentic indigenous Amazonian shamanism, Weisberger supplies us with a manual for conservation of both the rainforest and the soul. And frankly, it could not have arrived at a better time.

We have enjoyed the feast generously laid out for us by Mother Earth, but now the plates are empty and the dining room is a mess. It's time we started doing the dishes in Mother Earth's kitchen. Doing dishes has gotten a bad rap, but everyone who migrates to the kitchen after a meal knows that that's where the laughter happens, the good conversations, the friendships. Doing dishes, like doing restoration, forms friendships.

Having been historically dispossessed and discriminated against, African American and Indigenous communities, continue to face higher rates of poverty and crime, and struggle disproportionately for access to quality education, healthy food, secure housing and affordable healthcare. The United States has the highest incarceration rates in the world. And even though five times as many white people use drugs as African Americans, African Americans are sent to prison for drug offenses at 10 times the rate of whites.

In certain ancient civilizations and indigenous cultures there was often a process of initiation that young people would go through before they became adults. In some Native American traditions, for example, the initiate would be put out into the wilderness without any food or any other provisions for survival. He would have to rely on the Universe and his own soul. During the experience, the initiate would fast. He would experience himself confronting the Universe alone. He would be out there for a number of days. This would open up the initiate to a direct experience of something beyond the usual egoic mind and all of its concerns. The initiate would be thrust into an experience that would take him beyond his small, limited self. Such a process existed in our own Tradition going back to the Prophet Muhammad, peace be upon him. What was Muhammad doing in a cave when the first revelations of the Qur‘an began if not going through what Native Americans would call a „Vision Quest“? He received direct revelation and inspiration through this practice. (p. 12)

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

There are hundreds of examples of highly functioning commons around the world today. Some have been around for centuries, others have risen in response to economic and environmental crises, and still others have been inspired by the distributive bias of digital networks. From the seed-sharing commons of India to the Potato Park of Peru, indigenous populations have been maintaining their lands and managing biodiversity through a highly articulated set of rules about sharing and preservation. From informal rationing of parking spaces in Boston to Richard Stallman’s General Public License (GPL) for software, new commons are serving to reinstate the value of land and labor, as well as the ability of people to manage them better than markets can. In the 1990s, Elinor Ostrom, the American political scientist most responsible for reviving serious thought about commoning, studied what specifically makes a commons successful. She concluded that a commons must have an evolving set of rules about access and usage and that it must have a way of punishing transgressions. It must also respect the particular character of the resource being managed and the people who have worked with that resource the longest. Managing a fixed supply of minerals is different from managing a replenishing supply of timber. Finally, size and place matter. It’s easier for a town to manage its water supply than for the planet to establish water-sharing rules.78 In short, a commons must be bound by people, place, and rules. Contrary to prevailing wisdom, it’s not an anything-goes race to the bottom. It is simply a recognition of boundaries and limits. It’s pooled, multifaceted investment in pursuit of sustainable production. It is also an affront to the limitless expansion sought by pure capital. If anything, the notion of a commons’ becoming “enclosed” by privatization is a misnomer: privatizing a commons breaks the boundaries that protected its land and labor from pure market forces. For instance, the open-source seed-sharing networks of India promote biodiversity and fertilizer-free practices among farmers who can’t afford Western pesticides.79 They have sustained themselves over many generations by developing and adhering to a complex set of rules about how seed species are preserved, as well as how to mix crops on soil to recycle its nutrients over centuries of growing. Today, they are in battle with corporations claiming patents on these heirloom seeds and indigenous plants. So it’s not the seed commons that have been enclosed by the market at all; rather, the many-generations-old boundaries have been penetrated and dissolved by disingenuously argued free-market principles.

Anarchists and antiauthoritarians clearly differentiate between charity and solidarity--especially thanks to working with indigenous solidarity movements and other international solidarity movements--based on the principles of affinity and mutual aid. Affinity is just what it sounds like: that you can work most easily with people who share your goals, and that your work will be strongest when your relationships are based on trust, friendship, and love. Mutual aid is the idea that we all have a stake in one another's liberation, and that when we can act from that interdependence, we can share with one another as equals. Charity, however, is something that is given not only because it feels like there is an excess to share but also because it is based in a framework that implies that others inherently need the help--that they are unable to take care of themselves and that they would suffer without it. Charity is patronizing and selfish. It establishes some people as those who assist and others as those who need assistance, stabilizing oppressive paradigms by solidifying people's positions in them. Autonomy and self-determination are essential to making this distinction as well. Recognizing the autonomy and self-determination of individuals and groups acknowledges their capability. It's an understanding of that group as having something of worth to be gained through interactions with them, whether that thing is a material good or something less tangible, like perspective, joy, or inspiration. The solidarity model dispels the idea of one inside and one outside, foregrounding how individuals belong to multiple groups and how groups overlap with one another, while simultaneously demanding respect for the identity of self-sufficientcy of each of those groups. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

If what we want for our people is patriotism, then let us inspire true love of country by invoking the land herself. If we want to raise good leaders, let us remind our children of the eagle and the maple. If we want to grow good citizens, then let us teach reciprocity. If what we aspire to is justice for all, then let it be justice for all of Creation.

THROAT CHAKRA—VISHUDDHA How do you know the truth? Truth is the operative word in this section, whereas voice is its secondary focus. Most people are focusing on voice and expression at the Throat Chakra — that is, the capacity to express ideas and thoughts. What matters most is not how you talk at the Throat Chakra, but what you convey. The "what" is your truth, your most insightful wisdom; the "how" is your medium to express your truth. Both the "what" and "how" of truth are sitting here at the Throat Chakra, at the center of your physical throat (or the apple of your Adam). What do you mean by "truth?" Many claim the reality is a personal quest to discover the values and beliefs that drive choices and decisions about your life. Others suggest that a collective truth exists, a unified wisdom to which all can aspire and seek integration. Let the intersection of these two approaches inspire you to explore individual and collective truths to understand how to integrate what you see, learn and experience into your life. Throat Chakra Gemstones The gems of this chakra are believed to be the gems of Lemuria, an ancient civilization aligned with the realm of the dolphin, which reflect knowledge that had been preserved and held in crystals before the destruction of that community. One of the main Lemurian gemstones, AQUA Atmosphere QUARTZ is a powerful purifier of the atmosphere and also encourages power, tenacity and stability. •       AMAZONITE is the primary stone of reality, and it enhances confidence for public speakers, allowing them to express with ease even the most difficult words and themes. •       ANGELITE (in crystalline form, known as CELESTITE) invokes the angelic forces to evoke in your spaces the presence of angels, like archangels. Take this jewel with you or sleep by it to feel more connected to your own personal angels and guides. •       Since centuries TURQUOISE has been valued by indigenous Americans who find it a powerful purifier and healer, as well as a tool that strengthens and defends warriors in combat. It was revered as a source of good fortune in antiquity Persia. Connect to your gemstones in the Throat Chakra in moments of anxiety or frustration. Here's how to do this: Lie down in a comfortable position and keep in your right hand, the receiving one, one or three of your beloved light blue Throat Chakra crystals, through which energy reaches your body. (Some people feel their left hand is their Receiving Hand; go with what they feel right for you.) Set the intention to receive the gifts of the Throat Chakra, peace, wisdom and truth. Then move the stones to your hand, or Projecting Side, so you can take the energy out into the universe as a gift for everyone. Imagine a bright blue ray of truth and light beaming out into the world for everyone to see, receive and enjoy.

KAILASA celebrates the International day of charity (5 September 2021) to mark the role of charity in alleviating humanitarian needs and human suffering within and among nations, indigenous communities and individuals across the globe, to support and enrich the marginalized and underprivileged with the guiding principles of Hinduism - peace, nonviolence and oneness. A Report titled 'KAILASA's humanitarian response on International charity day' is compiled as a humble offering by the International humanitarian agencies of KAILASA and religious peacekeepers of KAILASA who are tirelessly inspired, guided and micromanaged by the SPH Nithyananda Paramashivam over last 26 years.

There is wonder all around us, and inside us too.

The Honorable Harvest…does not say don’t take, but offers inspiration and a model for what we should take. It’s not so much a list of “do not’s” as a list of “do’s.” Do eat food that is honorably harvested, and celebrate every mouthful. Do use technologies that minimize harm; do take what is given. This philosophy guides not only our taking of food, but also any taking of the gifts of Mother Earth–air, water, and the literal body of the earth: the rocks and soil and fossil fuels.

Naturalist E. O. Wilson writes, “There can be no purpose more inspiring than to begin the age of restoration, reweaving the wondrous diversity of life that still surrounds us.

UNCONVENTIONAL DESTINATION WEDDING LOCALES Destination Wedding Jan 6 This wedding season, fall in love with endearing unconventional destination wedding locales Theme Weavers Designs Since all the travel restrictions have been lifted, destination weddings are back in vogue. However, the pandemic has led to a major paradigm shift. In this case, Indian couples are looking into hidden gems to take on as their wedding destination, instead of opting for an international location. With the rich cultural heritage and a myriad of local traditions, it has been observed by industry insiders that couples feel closer to their past and history after getting married in a regional wedding destination. At the same time, it is a very cumbersome task to find the perfect wedding destination - it has to be perfectly balanced in terms of the services it offers as well as having breathtaking views. This wedding season, choose something offbeat, by opting for an unexplored destination, that is both visually appealing and has a romantic vibe to them. Start off your wedding journey with an auspicious location. Rishikesh, on the banks of the holy river Ganges is one of the most sacred places a couple can tie the knot. This tiny town’s interesting traditions, picturesque locales, and ancient customs make this one of the most underrated places to get married in india. Perfect for a riverside wedding in extravagant outdoor tents, this wedding season, it is high time Rishikesh gets the hype it deserves. “The Glasshouse on the Ganges,” is one of the most stunning places to get married. While becoming informed travellers, this place is interred with a vast and vibrant cultural history. It offers an extremely unique experience as it revitalises ruined architectural wonders for the couple to tour or get married in, making it a heartwarming and wonderful experience for all those who are involved. Steep your wedding party in the lap of nature, in Naukuchiatal, Nainital, Uttarakhand. This place is commonly referred to as “treasure of natural beauty,” where it offers mesmerising natural spectacles for a couple to get married in a gorgeous outdoor ceremony. Away from the hustle and bustle of the urban jungles that have slowly been taking over the Indian subcontinent, this location provides a much needed breath of fresh air. This location also provides much needed reprieve from the fast paced lifestyle that we live, making a wedding a truly relaxing affair. As this is a quaint hill station, surrounded with lush greens, there are numerous ideas to create a natural and sustainable wedding. The most distinguishing feature of this location is the nine-cornered lake, situated 1,220 m above sea level. There is something classic and timeless about the Kerala backwaters. This location is enriching and chock full of unique cultural traditions. With spectacular and awe-inspiring views of the backwaters, Kumarakom in Kerala easily qualifies as one of the top wedding destinations in india. Just like Naukuchiatal, this space is a study in serenity, where it is far away from the noisy streets and bazaars. Perfect for a cozy and intimate wedding, the Kerala backwaters are a gorgeous choice for couples who are opting for a socially distant wedding, along with having a lot of indigenous flora and fauna. Punctuated with the salty sea and the sultry air, the backwaters in Kerala are an underrated gem that presents couples with a unique wedding location that is perfect for a historical and regal wedding. The beaches of Goa and the forts of Rajasthan are a classic for a reason, but at the same time, they can get boring. Couples have been exploring more underrated wedding locations in order to experience the diverse local cultures of India that can also host their weddings

It has become a place of inspiration and solitude for writers, writers who could be the restoration ecologists of relationship.

If I'm going to die, I want to fight. I've been fighting the colonizer's whispers that I am not wanted here, not worthy of protection, nothing but a body to be pummeled and played with and threatened into submission. I have not died yet. My whole body is a fire, lit back when the world was complete, never extinguished by anybody.

Obama spoke of being inspired by the courage of Black civil rights activists and freedom riders, who faced dog attacks, fire hoses, and police brutality, and “who risked everything to advance democracy.” Yet under his watch, private security working on behalf of DAPL unleashed attack dogs on unarmed Water Protectors who were attempting to stop bulldozers form destroying a burial ground; Morton County sheriff’s deputies sprayed Water Protectors with water cannons in freezing temperatures, injuring hundreds; and police officers and private security guards brutalized hundreds of unarmed protestors. All of this violence was part of an effort to put a pipeline through Indigenous lands.

D. H. Trujillo is a fiction author born in Colorado of Pueblo and Mexican descent. The desert is her happy place and serves as inspiration for many of her works. She holds a bachelor of anthropology from the University of Hawai‘i and a master of forensic behavioral science from Alliant International University. She currently resides in Baltimore, Maryland, with her husband, two spooky black cats, an elder chihuahua named after jeans, and the plethora of ghosts inhabiting her 1949 home. Her debut romance novel, Lizards Hold the Sun, was released under the name Dani Trujillo

What I do here matters. Everybody lives downstream. My pond drains to the brook, to the creek, to a great and needful lake. The water net connects us all. I have shed tears into that flow when I thought that motherhood would end. But the pond has shown me that being a good mother doesn’t end with creating a home where just my children can flourish. A good mother grows into a richly eutrophic old woman, knowing that her work doesn’t end until she creates a home where all of life’s beings can flourish. There are grandchildren to nurture, and frog children, nestlings, goslings, seedlings, and spores, and I still want to be a good mother.

It's not just land that is broken, but more importantly, our relationship to land

We are deluged by information regarding our destruction of the world and hear almost nothing about how to nurture it. It is no sur- prise then that environmentalism becomes synonymous with dire predictions and powerless feelings. Our natural inclination to do right by the world is stifled, breeding despair when it should be inspiring action. The participatory role of people in the well-being of the land has been lost, our reciprocal relations reduced to a Keep Out sign.

But America’s religious love of the wilderness and the spiritual connection some Americans feel with nature was not inspired by the Pilgrims who feared wild places. Indigenous Americans are not the only people with a long history of using sacred smoke, but when most Americans burn sage to clear the atmosphere they believe they are following an Indigenous tradition that also inspires Americans of every race to have vision quests, sweat lodges, and shamanic journeys. The exploitation of Indigenous American spiritual beliefs and practices by non-Indigenous teachers seeking fame and riches began long before the New Age movement where it reached a peak.

As a “syncretist” I have a core allegiance to Jesus as Creator that is enriched, further informed and inspired by traditional Lakota ceremonial ways and beliefs. I am able to hold the “exclusive” claims of Christ in tension with the religious claims of other Indigenous ways that I embrace, and lose nothing of my faith in Jesus in the process.

The survival of the Hindu Dharma in the mothership [Bharat] and outside will serve as an inspiration to all other indigenous cultures trying to regain and revive themselves.

If the American culture of movies, shopping males, and soft drinks cannot inspire us, there are other Americas that can: Americas of renegades and prisoners, of dreamers and outsiders. Something can be salvaged from the twisted wreck of the “democratic sprit” celebrated by Walt Whitman, something subverted from the sense that each person has worth and dignity: a spirit that can be sustained on self-reliance and initiative. These Americas are America of the alienated and marginalized: indigenous warriors, the freedom fighters of civil rights, the miners’ rebelling in the Appalachian Mountains. America’s past is full of revolutionary hybrids; our lists could stretch infinitely onwards towards undiscovered past or future. The monolith of a rich and plump America must be destroyed to make room for many Americas. A folk anarchist culture rising in the periphery of America, and can grow in the fertile ground that lies beneath the concrete of the great American wasteland. Anyone struggling today – living the hard life and fighting the even harder fight – is a friend even if he or she can never share a single meal with us, or speak our language. The anarchists of America, with our influence as wide as our prairies and dreams that could light those prairies on fire, can make entire meals on discarded food, live in abandoned buildings, and travel on the secret paths of lost highways and railroads, we are immensely privileged.

These two, I thought, are no rebels; it is obvious that they have never been on the barricades of protesters and revolutionaries, they have never waved flags through the tear gas of a nation state. They have never charged with stones and sticks to break down the fences that protect the men in suits, the diggers of gold beneath the indigenous's soil, the oil thieves in boardrooms and the politicians behind citadel walls. The first rule of resistance is to keep you eyes open and protect your nose from the smell of defeat when the waft of power comes to separate you from your brothers-in-arms.

The Secoya are trapped between the devastating effects of the colonization frontier and their rich traditional past, which is proving to be as fragile a reality and as fleeting a memory as the most powerful visions of their esoteric science. But instead of detailing that sad scene, in this chapter I have attempted to portray my image of this culture as I see it in its fading colors, magic, and awe-inspiring mystery.

I heard a delightful—and possibly apocryphal—story about what happened when the British introduced golf to India in the 1820s. Upon building the first golf course there, the Royal Calcutta, the British discovered a problem: Indigenous monkeys were intrigued by the little white balls and would swoop down out of the trees and onto the fairways, picking them up and carrying them off. This was a disruption, to say the least. In response, officials tried erecting fences to keep the monkeys out, but the monkeys climbed right over. They tried capturing and relocating the monkeys, but the monkeys kept coming back. They tried loud noises to scare them away. Nothing worked. In the end, they arrived at a solution: They added a new rule to the game—“Play the ball where the monkey drops it.

By arguing that folk knowledge has proven true, white gay men—citing counterculturist thought and affirming it in conversation—assert that an Indigenous gay nature comprises their sexual and spiritual heritage. In the early pages of RFD, a passage from European paganism to a global and transhistorical indigeneity answered white gay men’s settler colonial inheritance by making them more like Indigenous people than the settlers they otherwise represent. Making indigeneity their truth performed settler modernity by incorporating, embodying, and yet transcending indigeneity when asserting their belonging on stolen land. In RFD and among its readers, such realizations arose in conversations on an ancient and spiritual Indigenous gay nature, inspired by and inspiring of the object berdache. Early

However, even though I find much of this anti-essentialist-inspired analysis compelling, I nonetheless hope to illuminate two problems that arise when this form of criticism is uncritically wielded in the context of Indigenous peoples’ struggles for recognition and self-determination. First, using recent feminist and deliberative democratic critiques of Indigenous recognition politics as a backdrop, I demonstrate how normative appropriations of social constructivism can undercut the liberatory aspirations of anti-essentialist criticism by failing to adequately address the complexity of interlocking social relations that serve to exasperate the types of exclusionary cultural practices that critics of essentialism find so disconcerting. Second, and perhaps more problematically, I show that when constructivist views of culture are posited as a universal feature of social life and then used as a means to evaluate the legitimacy of Indigenous claims for cultural recognition against the uncontested authority of the colonial state, it can serve to sanction the very forms of domination and inequality that anti-essentialist criticism ought to mitigate.

Naturalist E. O. Wilson writes, “There can be no purpose more inspiring than to begin the age of restoration, reweaving the wondrous diversity of life that still surrounds us.” The stories are piling up all around in scraps of land being restored: trout streams reclaimed from siltation, brownfields turned into community gardens, prairies reclaimed from soybeans, wolves howling in their old territories, schoolkids helping salamanders across the road. If your heart isn’t raised by the sight of whooping cranes restored to their ancient flyway, you must not have a pulse.

My inspiration comes from many sources. Clearly, Mother Nature has always occupied an important position in this regard, which is tied up to my early experiences in Mexico. In addition, the patterns used in Mexican arts and crafts—ceramics, textiles, tiles, masks, etc.—also have been present in the development of my mental and artistic imaginary from the very beginning. Other elements that I can mention are indigenous myths and legends, the expressions of other artists from various cultures, iconic historical figures, and the works of poets and other writers, some of whom are my friends. Obviously, my surroundings are also a big source of inspiration, as my series of paintings on the Pacific Northwest clearly show. (Interview in Artophilia)

Unknown Indigenous people don’t receive any help, they vanish as silently as they have lived.

Unknown Indigenous peoples don’t receive any help; They vanish as silently as they have lived.

Just Because You Can Replant Forests, Is Not Permission To Deplete The Indigenous Ones.

The market economy story has spread like wildfire, with uneven results for human well-being and devastation for the natural world.

Trees constitute the environmental quality committee--running air and water purification service 24-7. They're on every task force, from the historical society picnic, to the highway department, school board and library. When it comes to civic beautification, they alone create the crimson fall with little recognition.

We need acts of restoration, not only for polluted waters and degraded lands, but also for our relationship to the world. We need to restore honor to the way we live, so that when we walk through the world we don't have to avert our eyes with shame, wo that we can hold our heads up high and receive the respectful acknowledgement of the rest of the earth's beings.

In those days, the ancient rainforests spread from Northern California to southeastern Alaska in a band between the mountains and the sea. Here is where the fog drips. Here is where the moisture-laden air from the pacific rises against the mountains to produce upward of one hundred inches of rain a year, watering an ecosystem rivaled nowhere else on earth. The biggest trees in the world. Trees that were born before Columbus sailed. And trees are just the beginning. The numbers of species of mammals, birds, amphibians, wildflowers, ferns, mosses, lichens, fungi, and insects are staggering. It's hard to write without running out of superlatives, for these were among the greatest forests on earth, forests peopled with centuries of past lives, enormous logs and snags that foster more life after their death than before. The canopy is a multi-layered sculpture of vertical complexity from the lowest moss on the forest floor to the wisps of lichen hanging high in the treetops, raggedy and uneven from the gaps produced by centuries of windthrow, disease, and storms. This seeming chaos belies the tight web of inter-connections between them all, stitched with filaments of fungi, silk of spiders, and silver threads of water. Alone is a word without meaning in this forest.

The earth gives away for free the power of wind and sun and water, but instead we break open the earth to take fossil fuels. Had we taken only that which is given to us, had we reciprocated the gift, we would not have to fear our own atmosphere today.

The market economy story has spread like wildfire, with uneven results for human well-being and devastation for the natural world. But it is just a story we have told ourselves

If indigenous peoples have a sense of "enough," what has happened with the rest of humanity? Many of us in the developed world have tamed and caged and bored ourselves. Like animals domesticated for use, we have become fat and unhealthy. With more than half of us living in urban areas, we've largely lost our connection to nature and the historic initiation rites that oriented us to our place in the cycle of life. Instead, we distract ourselves with everything from shopping to stimulants to video games.

Within just a few thousand years-a millisecond in evolutionary time-humans had developed much more complex tools, and the intellectual theories to support them. Newtonian physics, the industrial revolution, and the nineteenth century age of enlightenment spurred tremendous technological development and transformed our social mores. A consequence of this paradigm shift, however, was that humanity's view of the world changed from an organic to a mechanistic one. Early engineers saw the potential of breaking up any system into components and rearranging the parts. Innovations in machinery and materials led to mass production: making thousands and then millions of exactly the same forms out of flat metal plates and square building blocks. However, for all its positive impact on the economics and culture of the era, the industrial revolution's orientation was shortsighted. In the rush to understand the world as a clockwork mechanism of discrete components, nature's design genius was left behind-and with it the blueprints for natural, nontoxic, streamlined efficiency. A new set of values emerged, such that anything drawn from nature was dismissed as primitive in favor of human invention. Just as the pharmacology of the rain forests, known to indigenous people for millenia, has been largely lost to modern science, so too were the simple rules of natural design obfuscated. A our societies became more urban, we went from living and working in nature and being intimately connected with its systems, to viewing nature as a mere warehouse (some might say, whorehouse) of raw materials waiting to be plundered for industrial development.

The creation of officially sanctioned knowledge removed ownership of knowledge from women and indigenous societies and placed it all under rigid capitalist control. Practices which had been used and tested for centuries were not considered official or tested until the Great Men approved and claimed ownership of them.

My life is an extended agony. I feel like I've lived a hundred lifetimes in prison already. And maybe I have. But I'm prepared to live thousands more on behalf of my people. If my imprisonment does nothing more than educate an unknowing and uncaring public about the terrible conditions Native Americans and all indigenous people around the world continue to endure, then my suffering has had — and continues to have — a purpose. My people's struggle to survive inspires my own struggle to survive. Each of us must be a survivor.

They vanish as silently as they have lived (about indigenous people)

Oftentimes the faith community historically has been on the wrong side, particularly as it relates to indigenous communities and sovereign nations who we are in relationship with. Today we decided to be on the right side.

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A strategy is only good if the community sees tangible and sustainable results.

If your idea benefits people without harming the planet, you're already ahead.

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Solutions that work are more valuable than brilliant theories.

We must prioritise effectiveness over elegance in community solutions.

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Effective action is always better than beautiful rhetoric.

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Joanna Macy writes that until we can grieve for our planet we cannot love it--grieving is a sign of spiritual health. But it is not enough to weep for our lost landscapes; we have to put our hands in the earth to make ourselves whole again. Even a wounded world is feeding us. Even a wounded world holds us, giving us moments of wonder and joy. I choose joy over despair. Not because I have my head in the sand, but because joy is what the earth gives me daily and I must return the gift. We are deluged by information regarding our destruction of the world and hear almost nothing about how to nurture it. It is no surprise then that environmentalism becomes synonymous with dire predictions and powerless feelings. Our natural inclination to do right by the world is stifled, breeding despair when it should be inspiring action.

...making relationships led to the historic intertribal agreements with the U.S. government to protect the cultural landscape of the Bears Ears as the first tribally focused national monument. Five different tribes nurtured relationships with the federal government to forever protect an earthly gift to be held in common. This was a transformative step toward healing a long history of colonial taking. That hopeful model of Indigenous economics was abruptly curtailed when Donald Trump reversed the decision and instead conveyed those sacred rights to a private uranium-mining company. It took an election to reverse it.