Salmon Of Knowledge Quotes

The ceremonies that persist—birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition. […] We know how to carry out this rite for each other and we do it well. But imagine standing by the river, flooded with those same feelings as the Salmon march into the auditorium of their estuary. Rise in their honor, thank them for all the ways they have enriched our lives, sing to honor their hard work and accomplishments against all odds, tell them they are our hope for the future, encourage them to go off into the world to grow, and pray that they will come home. Then the feasting begins. Can we extend our bonds of celebration and support from our own species to the others who need us? Many indigenous traditions still recognize the place of ceremony and often focus their celebrations on other species and events in the cycle of the seasons. In a colonist society the ceremonies that endure are not about land; they’re about family and culture, values that are transportable from the old country. Ceremonies for the land no doubt existed there, but it seems they did not survive emigration in any substantial way. I think there is wisdom in regenerating them here, as a means to form bonds with this land.

Had the new people learned what Original Man was taught at a council of animals—never damage Creation, and never interfere with the sacred purpose of another being—the eagle would look down on a different world. The salmon would be crowding up the rivers, and passenger pigeons would darken the sky. Wolves, cranes, Nehalem, cougars, Lenape, old-growth forests would still be here, each fulfilling their sacred purpose. I would be speaking Potawatomi. We would see what Nanabozho saw. It does not bear too much imagining, for in that direction lies heartbreak.

Knowledge is high in the head, but the salmon of wisdom swims deep

the First Salmon Ceremony, in all its beauty, reverberates through all the domes of the world. The feasts of love and gratitude were not just internal emotional expressions but actually aided the upstream passage of the fish by releasing them from predation for a critical time. Laying salmon bones back in the streams returned nutrients to the system. These are ceremonies of practical reverence.

The creek that was once a fishery for Atlantic salmon, a swimming hole for kids, and a focal point of community life now runs as brown as chocolate milk. Allied Chemical and its successors deny any role in the formation of the mudboils. They claim it was an act of God. What kind of God would that be?

I don’t presume to grasp Aboriginal knowledge fully. It comes from a way of knowing the earth—an epistemology—different from that of my own culture. It speaks of being attuned to the blooming of the bitterroot, the running of the salmon, the cycles of the moon. Of knowing that we are tied to the land—the trees and animals and soil and water—and to one another, and that we have a responsibility to care for these connections and resources, ensuring the sustainability of these ecosystems for future generations and to honor those who came before. Of treading lightly, taking only what gifts we need, and giving back. Of showing humility toward and tolerance for all we are connected to in this circle of life. But what my years in the forestry profession have also shown me is that too many decision-makers dismiss this way of viewing nature and rely only on select parts of science. The impact has become too devastating to ignore. We can compare the condition of the land where it has been torn apart, each resource treated in isolation from the rest, to where it has been cared for according to the Secwepemc principal of k̓wseltktnews (translated as “we are all related”) or the Salish concept of nə́c̓aʔmat ct (“we are one”). We must heed the answers we’re being given.

How would this do you, Bingo?" I said at length. "A few plovers' eggs to weigh in with, a cup of soup, a touch of cold salmon, some cold curry, and a splash of gooseberry tart and cream with a bite of cheese to finish?" I don't know that I had expected the man actually to scream with delight, though I had picked the items from my knowledge of his pet dishes, but I had expected him to say something.

Your hands itch to pull out invasive species and replant the native flowers. Your finger trembles with a wish to detonate the explosion of an obsolete dam that would restore a salmon run. These are antidotes to the poison of despair.

Had the new people learned what Original Man was taught at a council of animals—never damage Creation, and never interfere with the sacred purpose of another being—the eagle would look down on a different world. The salmon would be crowding up the rivers, and passenger pigeons would darken the sky. Wolves, cranes, Nehalem, cougars, Lenape, old-growth forests would still be here, each fulfilling their sacred purpose.

The diversity of salmon in the river—Chinook, Chum, Pink and Coho—ensured that the people would not go hungry, likewise the forests. Swimming many miles inland, they brought a much-needed resource for the trees: nitrogen. The spent carcasses of spawned-out salmon, dragged into the woods by bears and eagles and people, fertilized the trees as well as Skunk Cabbage. Using stable isotope analysis, scientists traced the source of nitrogen in the wood of ancient forests all the way back to the ocean. Salmon fed everyone.

Sometimes blind people see more than those who aren’t. Normal people see, blinds wish too, and they’re more powerful.

Our elders say that ceremony is the way we can remember to remember. In the dance of the giveaway, remember that the earth is a gift that we must pass on, just as it came to us. When we forget, the dances we’ll need will be for mourning. For the passing of polar bears, the silence of cranes, for the death of rivers and the memory of snow. When I close my eyes and wait for my heartbeat to match the drum, I envision people recognizing, for perhaps the first time, the dazzling gifts of the world, seeing them with new eyes, just as they teeter on the cusp of undoing. Maybe just in time. Or maybe too late. Spread on the grass, green over brown, they will honor at last the giveaway from Mother Earth. Blankets of moss, robes of feathers, baskets of corn, and vials of healing herbs. Silver salmon, agate beaches, sand dunes. Thunderheads and snowdrifts, cords of wood and herds of elk. Tulips. Potatoes. Luna moths and snow geese. And berries. More than anything, I want to hear a great song of thanks rise on the wind. I think that song might save us. And then, as the drum begins, we will dance,

People loved the salmon the way fire loves grass and the blaze loves the darkness of the sea.

Of all native peoples in the contiguous United States, the peoples of these arid regions (The Hopi, the Navajo, the Tewa) have remained most admirably resilient, adhering to their lands, their languages, their spirituality, their food ways, and their plant knowledge. Up on the Colorado Plateau the Hopi continue to practice the Hopi Way, a spiritual lifestyle that does not strive for a specific outcome or product but rather is a journey, focused on what is learned along the way about their relationship to place and community.

I am the wind which breathes upon the sea, I am the wave of the ocean, I am the murmur of the billows, I am the ox of the seven combats, I am the vulture upon the rocks, I am a beam of the sun, I am the fairest of plants. I am the wild boar in valour, I am the salmon in the water, I am a lake in the plain, I am a world of knowledge, I am the point of the lance of battle, I am the God who created the fire in the head.”5 Creating “I am” poems is a powerful practice by which to integrate the Christ in us and in nature with our daily experiences. Julian creates her own “I am” poems. Here is one: Our Lord Jesus oftentimes said: “This I am, This I am. I am what you love. I am what you enjoy. I am what you serve. I am what you long for.

A compass: “To find your new path.” A packet of smoked salmon: “Because they always come home.” Pens: “Celebrate having time to write.” We are showered every day with gifts, but they are not meant for us to keep. Their life is in their movement, the inhale and the exhale of our shared breath. Our work and our joy is to pass along the gift and to trust that what we put out into the universe will always come back.

The fish course by the camp in great throngs, unmolested as they make their way upstream. Only after four days of fish have moved safely by is the First Salmon taken by the most honored fisher and prepared with ritual care.

The diking changed the river from a capillary system to a single straightened flow to hurry the river to the sea. It might have been good for cows, but it was disastrous for young salmon who were now unceremoniously flushed to the sea.

The Princess was anxious that her sons should also see something of the real world beyond boarding schools and palaces. As she said in a speech on Aids: ‘I am only too aware of the temptation of avoiding harsh reality; not just for myself but for my own children too. Am I doing them a favour if I hide suffering and unpleasantness from them until the last possible minute? The last minutes which I choose for them may be too late. I can only face them with a choice based on what I know. The rest is up to them.’ She felt this was especially important for William, the future King. As she once said: ‘Through learning what I do, and his father to a certain extent, he has got an insight into what’s coming his way. He’s not hidden upstairs with the governess.’ Over the years she has taken both boys on visits to hostels for the homeless and to see seriously ill people in hospital. When she took William on a secret visit to the Passage day centre for the homeless in Central London, accompanied by Cardinal Basil Hume, her pride was evident as she introduced him to what many would consider the flotsam and jetsam of society. ‘He loves it and that really rattles people,’ she proudly told friends. The Catholic Primate of All England was equally effusive. ‘What an extraordinary child,’ he told her. ‘He has such dignity at such a young age.’ This upbringing helped William cope when a group of mentally handicapped children joined fellow school pupils for a Christmas party. Diana watched with delight as the future King gallantly helped these deprived youngsters join in the fun. ‘I was so thrilled and proud. A lot of adults couldn’t handle it,’ she told friends. Again during one Ascot week, a time of Champagne, smoked salmon and fashionable frivolity for High society, the Princess took her boys to the Refuge night shelter for down-and-outs. William played chess while Harry joined in a card school. Two hours later the boys were on their way back to Kensington Palace, a little older and a little wiser. ‘They have a knowledge,’ she once said. ‘They may never use it, but the seed is there, and I hope it will grow because knowledge is power. I want them to have an understanding of people’s emotions, people’s insecurities, people’s distress and people’s hopes and dreams.’ Her quiet endeavors gradually won back many of the doubters who had come to see her as a threat to the monarchy, or as a talentless and embittered woman seeking to make trouble, especially by upstaging or embarrassing her husband and his family. The sight of the woman who was still then technically the future Queen, unadorned and virtually unaccompanied, mixing with society’s poorest and most distressed or most threatened, confounded many of her critics.

Salmon en Croute In Celtic mythology, the salmon is a magical fish that grants the eater knowledge of all things. Notes: Nonstick spray may be substituted for melted butter. Keep the phyllo covered with plastic wrap and a damp towel until ready to assemble; otherwise, it will dry out. 2 cloves garlic 1 7-oz. jar sun-dried tomatoes in olive oil 3 cups torn fresh basil leaves salt and pepper to taste 1 package 9x14 phyllo dough, thawed 1 cup melted butter 10 4-oz. salmon fillets, skin removed 2 eggs, beaten with ¼ cup water Preheat oven to 425 degrees. In a food processor, blend garlic, tomatoes with oil, basil, and salt and pepper. Set aside. Grease two large cookie sheets. Carefully lay five sheets of phyllo across each cookie sheet, overlapping and brushing each sheet with melted butter. Repeat. Divide salmon evenly between the cookie sheets and place vertically on top of phyllo, leaving a space between each fillet. Divide and spread basil mixture on top of each individual salmon fillet. Cover salmon with five sheets of phyllo, brushing each sheet with butter. Repeat. With a pizza cutter or knife, slice in between each fillet. Using egg wash, fold sides of phyllo together to form individual “packets.” Bake for 15–20 minutes. Serves 10. Lemon Zucchini Bake Use lemon thyme to add a sweet citrus flavor to everything from poultry to vegetables. If you can’t find it in your area, try chopped lemon balm, lemon verbena, or lemon basil. ¼ cup seasoned bread crumbs ¼ cup grated Parmesan cheese 2 teaspoons lemon thyme leaves 2 large zucchinis, thinly sliced 1 large Vidalia onion, thinly sliced 4 tablespoons melted butter Preheat oven to 350 degrees. Mix bread crumbs, cheese, and thyme. In a round casserole dish, layer half of the zucchini and half of the onion slices. Baste with melted butter. Add half of the bread crumb mixture. Repeat layers and bake, covered, for 20 minutes. Serves 4–6. Body Scrub Sugar scrubs are a great way to slough off stress and dead skin. For unique scents, try layering dried herbs like lavender (revitalizing) or peppermint (energizing) with a cup of white sugar and let stand for two weeks before use, shaking periodically. Then blend with a tablespoon of light oil such as sunflower seed. Slough away dead skin in the shower or tub.

Let us turn now to a study of a small Newfoundland fishing village. Fishing is, in England at any rate – more hazardous even than mining. Cat Harbour, a community in Newfoundland, is very complex. Its social relationships occur in terms of a densely elaborate series of interrelated conceptual universes one important consequence of which is that virtually all permanent members of the community are kin, ‘cunny kin’, or economic associates of all other of the 285 permanent members. The primary activity of the community is cod fishing. Salmon, lobster, and squid provide additional sources of revenue. Woodcutting is necessary in off-seasons. Domestic gardening, and stints in lumber camps when money is needed, are the two other profitable activities. The community's religion is reactionary. Women assume the main roles in the operation though not the government of the churches in the town. A complicated system of ‘jinking’ – curses, magic, and witchcraft – governs and modulates social relationships. Successful cod fishing in the area depends upon highly developed skills of navigation, knowledge of fish movements, and familiarity with local nautical conditions. Lore is passed down by word of mouth, and literacy among older fishermen is not universal by any means. ‘Stranger’ males cannot easily assume dominant positions in the fishing systems and may only hire on for salary or percentage. Because women in the community are not paid for their labour, there has been a pattern of female migration out of the area. Significantly, two thirds of the wives in the community are from outside the area. This has a predictable effect on the community's concept of ‘the feminine’. An elaborate anti-female symbolism is woven into the fabric of male communal life, e.g. strong boats are male and older leaky ones are female. Women ‘are regarded as polluting “on the water” and the more traditional men would not consider going out if a woman had set foot in the boat that day – they are “jinker” (i.e., a jinx), even unwittingly'. (It is not only relatively unsophisticated workers such as those fishermen who insist on sexual purity. The very skilled technicians drilling for natural gas in the North Sea affirm the same taboo: women are not permitted on their drilling platform rigs.) It would be, however, a rare Cat Harbour woman who would consider such an act, for they are aware of their structural position in the outport society and the cognition surrounding their sex….Cat Harbour is a male-dominated society….Only men can normally inherit property, or smoke or drink, and the increasingly frequent breach of this by women is the source of much gossip (and not a negligible amount of conflict and resentment). Men are seated first at meals and eat together – women and children eating afterwards. Men are given the choicest and largest portions, and sit at the same table with a ‘stranger’ or guest. Women work extremely demanding and long hours, ‘especially during the fishing season, for not only do they have to fix up to 5 to 6 meals each day for the fishermen, but do all their household chores, mind the children and help “put away fish”. They seldom have time to visit extensively, usually only a few minutes to and from the shop or Post Office….Men on the other hand, spend each evening arguing, gossiping, and “telling cuffers”, in the shop, and have numerous “blows” (i.e., breaks) during the day.’ Pre-adolescents are separated on sexual lines. Boys play exclusively male games and identify strongly with fathers or older brothers. Girls perform light women's work, though Faris indicates '. . . often openly aspire to be male and do male things. By this time they can clearly see the privileged position of the Cat Harbour male….’. Girls are advised not to marry a fisherman, and are encouraged to leave the community if they wish to avoid a hard life. Boys are told it is better to leave Cat Harbour than become fishermen....