Tribal Rain Quotes

As the floods of God Wash away sin city They say it was written In the page of the Lord But I was looking For that great jazz note That destroyed The walls of Jericho The winds of fear Whip away the sickness The messages on the tablet Was valium As the planets form That golden cross Lord I'll see you on The holy cross roads After all this time To believe in Jesus After all those drugs I thought I was Him After all my lying And a-crying And my suffering I ain't good enough I ain't clean enough To be Him The tribal wars Burning up the homeland The fuel of evil Is raining from the sky The sea of lava Flowing down the mountain The time will sleep Us sinners by Holy rollers roll Give generously now Pass the hubcap please Thank you Lord

I love that I am but one of millions of single girls hitting the road by themselves these days. A hateful little ex-boyfriend once said that a houseful of cats used to be the sign of a terminally single woman, but not it's a house full of souvenirs acquired on foreign adventures. He said it derogatorily: Look at all of this tragic overcompensating in the form of tribal masks and rain sticks. But I say that plane tickets replacing cats might be the best evidence of women's progress as a gender. I'm damn proud of us. Also, since I have both a cat and a lot of foreign souvenirs, I broke up with that dude and went on a really great trip.

Mountain’s realization comes through the details of the breath, mountain appears in each step. Mountain then lives inside our bones, inside our heart-drum. It stands like a huge mother in the atmosphere of our minds. Mountain draws ancestors together in the form of clouds. Heaven, Earth and human meet in the raining of the past. Heaven, Earth and human meet in the winds of the future. Mountain mother is a birth gate that joins the above and below, she is a prayer house, she is a mountain. Mountain is a mountain.

Mountains have long been a geography for pilgrimage, place where people have been humbled and strengthened, they are symbols of the sacred center. Many have traveled to them in order to find the concentrated energy of Earth and to realize the strength of unimpeded space. Viewing a mountain at a distance or walking around its body we can see its shape, know its profile, survey its surrounds. The closer you come to the mountain the more it disappears, the mountain begins to lose its shape as you near it, its body begins to spread out over the landscape losing itself to itself. On climbing the mountain the mountain continues to vanish. It vanishes in the detail of each step, its crown is buried in space, its body is buried in the breath. On reaching the mountain summit we can ask, “What has been attained?” - The top of the mountain? Big view? But the mountain has already disappeared. Going down the mountain we can ask, “What has been attained?” Going down the mountain the closer we are to the mountain the more the mountain disappears, the closer we are to the mountain the more the mountain is realized. Mountain’s realization comes through the details of the breath, mountain appears in each step. Mountain then lives inside our bones, inside our heart-drum. It stands like a huge mother in the atmosphere of our minds. Mountain draws ancestors together in the form of clouds. Heaven, Earth and human meet in the raining of the past. Heaven, Earth and human meet in the winds of the future. Mountain mother is a birth gate that joins the above and below, she is a prayer house, she is a mountain. Mountain is a mountain.

Every human society expends tremendous time and energy teaching its children the right way to behave. You look at a simpler society, in the rain forest somewhere, and you find that every child is born into a network of adults responsible for helping to raise the child. Not only parents, but aunts and uncles and grandparents and tribal elders. Some teach the child to hunt or gather food or weave; some teach them about sex or war. But the responsibilities are clearly defined, and if a child does not have, say, a mother’s brother’s sister to do a specific teaching job, the people get together and appoint a substitute. Because raising children is, in a sense, the reason the society exists in the first place. It’s the most important thing that happens, and it’s the culmination of all the tools and language and social structure that has evolved.

The sky was overcast with thick, grey clouds drifting in the direction of Idasa. That meant rain. It would come, as long as the clouds drifted in that direction. Lightening flashes momentarily parted the clouds...Shango, the god of lightening and thunder, was registering his anger as this strange talk of a new God is taking hold of simple folk who were once unquestioning votaries of his order. The new malady must be nipped in the bud.

Run’n’Gun (excerpt) I learned to play ball on the rez, on outdoor courts where the sky was our ceiling. Only a tribal kid’s shot has an arc made of sky. --- We played bigger and bigger until we began winning. And we won by doing what all Indians before us had done against their bigger, whiter opponents—we became coyotes and rivers, and we ran faster than their fancy kicks could, up and down the court, game after game. We became the weather—we blew by them, we rained buckets, we lit up the gym with our moves.

Natural selection builds child brains with a tendency to believe whatever their parents and tribal elders tell them. Such trusting obedience is valuable for survival: the analogue of steering by the moon for a moth. But the flip side of trusting obedience is slavish gullibility. The inevitable by-product is vulnerability to infection by mind viruses. For excellent reasons related to Darwinian survival, child brains need to trust parents, and elders whom parents tell them to trust. An automatic consequence is that the truster has no way of distinguishing good advice from bad. The child cannot know that ‘Don’t paddle in the crocodile-infested Limpopo’ is good advice but ‘You must sacrifice a goat at the time of the full moon, otherwise the rains will fail’ is at best a waste of time and goats. Both admonitions sound equally trustworthy. Both come from a respected source and are delivered with a solemn earnestness that commands respect and demands obedience. The same goes for propositions about the world, about the cosmos, about morality and about human nature.

Early on as news of the sextuple execution in Fort Smith spread, rooted itself in the umber soil of the western Indian Nations, and grew inthe the solid stalk of legend, the men whom Marshal Fagan appointed to swell the judge's standing army abanddonded the practice of introducing themselves as deputy U.S. marshals. Instead, when they entered the quarters of local law enforcement officers and tribal policemen to show their warrants, they said: "We ride for Parker." Sometimes, in deference to rugged country or to cover ground, they broke up and rode in pairs or singles, but as the majority of the casualties they would suffer occurred on these occasions, they formed ragged escorts around stout little wagons built of elm, with canvas sheets to protect the passengers from rain and sun for trial and execution. With these they entered the settlements well behind their reputations. The deputies used Winchesters to pry a path between rubbernecks pressing in to see what new animals the circus had brought. Inside, accused felons, rounded up like stray dogs, rode in manacles on the sideboards and decks. At any given time-so went the rumor-one fourth of the worst element in the Nations was at large, one fourth was in the Fort Smith jail, and one fourth was on its way there in the 'tumbleweed wagons.' "That's three-fourths," said tenderheels "What about the rest?' "That fourth rides for Parker.

. . . the Native American relationship with the land is very important . . . One could not any more own the land than one could own the air above the land or the rain that fell on it or the animals that lived on it. Land is so important and place is so important to tribal people that history for them is more a function of place than of time. People are associated with a particular region, the region is the centre of their world . . . consequently, that land is so intricately bound into the very soul of most tribal people that it's not something that you trade back and forth. And when they were forced to trade lands in the early part of the nineteenth century, and to give up land, in order to survive, it was a very traumatic experience for them. Another thing to remember is that most of the religious beliefs of tribal people are site-specific, and by that I mean that their cosmology, the powers in their universe, are also tied to the particular area in which they live. - David Edmunds, Professor of American History at the University of Texas

Perhaps it is only the Earth that will speak the leftist language now, battered and infuriated as she is by Modi's developmental agenda. Perhaps she will unleash her fury through the weapons of storms, thunder, lightning, rain, floods and earthquakes. In Modi's enthusiasm for development, the atmosphere is further filled with factory smoke. Tribals who live close to nature have nowhere to go. In the hubris of extreme progress, man, suffering revulsion from excessive consumption, may see the need for change. If not, the Earth will speak.

ancient systems of medicine like Ayurveda, Daoist and traditional Chinese medicine, and rain-forest tribal medicine. It is of no surprise that these ancient systems of medicine all fundamentally recognize that plants are highly complex beings with ecosystems within themselves, just like humans. In fact, there isn’t a single system of traditional medicine, with the exception of Western medicine, that doesn’t acknowledge the intelligence inherent in the plant kingdom.

It’s a revolt against things they don’t understand. Imagine our hominid ancestors protesting a drought? This is like that.” “A rain dance, you’re saying, this protest.” “It’s a primitive tribal response to godlike power, yes.