Wilderness Medicine Quotes

…I never understood until the past months why the Master so often withdrew alone into the wilderness. There is not only food and medicine for one’s body; there is also healing for the heart and strength for the soul in nature. One gets very close to God…in these temples of God’s own building.

. . . [H]ad North America been a wilderness, undeveloped, without roads, and uncultivated, it might still be so, for the European colonists could not have survived. They appropriated what had already been created by Indigenous civilizations. They stole already cultivated farmland and the corn, vegetables, tobacco, and other crops domesticated over centuries, took control of the deer parks that had been cleared and maintained by Indigenous communities, used existing roads and water routes in order to move armies to conquer, and relied on captured Indigenous people to identify the locations of water, oyster beds, and medicinal herbs.

The Sick Woman begins to see that life is wilder, more chaotic, harsher and more loving, paradoxical, and downright strange than she was ever taught. She discovers for herself the power of moon and the tides, the shifting of the stars and the seasons, the haze of pollen and shift in air pressure and how they impact her dreams, her moods, her body processes. She learns that she is not an independent automaton but a wild being woven of life and death, a chaos of magic, not a machine of logic. She learns that the outer impacts the inner in myriad ways. And vice versa. She learns that she is simultaneously weaker and yet more powerful than she ever knew. She is dangerous with this knowledge which does not appear in the medical books and bibles except as anomalies. She’s singing from the wrong hymn sheet and messing up the patina of perfection that the patriarchy is aiming for. In a display of a million marching soldiers with polished boots, gleaming medals and straight legs, there is the sick woman, bare breasted, hair loose, scars showing, shameless, dancing to her own tune.

Ultimately, the roast turkey must be regarded as a monument to Boomer's love. Look at it now, plump and glossy, floating across Idaho as if it were a mammoth, mutated seed pod. Hear how it backfires as it passes the silver mines, perhaps in tribute to the origin of the knives and forks of splendid sterling that a roast turkey and a roast turkey alone possesses the charisma to draw forth into festivity from dark cupboards. See how it glides through the potato fields, familiarly at home among potatoes but with an air of expectation, as if waiting for the flood of gravy. The roast turkey carries with it, in its chubby hold, a sizable portion of our primitive and pagan luggage. Primitive and pagan? Us? We of the laser, we of the microchip, we of the Union Theological Seminary and Time magazine? Of course. At least twice a year, do not millions upon millions of us cybernetic Christians and fax machine Jews participate in a ritual, a highly stylized ceremony that takes place around a large dead bird? And is not this animal sacrificed, as in days of yore, to catch the attention of a divine spirit, to show gratitude for blessings bestowed, and to petition for blessings coveted? The turkey, slain, slowly cooked over our gas or electric fires, is the central figure at our holy feast. It is the totem animal that brings our tribe together. And because it is an awkward, intractable creature, the serving of it establishes and reinforces the tribal hierarchy. There are but two legs, two wings, a certain amount of white meat, a given quantity of dark. Who gets which piece; who, in fact, slices the bird and distributes its limbs and organs, underscores quite emphatically the rank of each member in the gathering. Consider that the legs of this bird are called 'drumsticks,' after the ritual objects employed to extract the music from the most aboriginal and sacred of instruments. Our ancestors, kept their drums in public, but the sticks, being more actively magical, usually were stored in places known only to the shaman, the medicine man, the high priest, of the Wise Old Woman. The wing of the fowl gives symbolic flight to the soul, but with the drumstick is evoked the best of the pulse of the heart of the universe. Few of us nowadays participate in the actual hunting and killing of the turkey, but almost all of us watch, frequently with deep emotion, the reenactment of those events. We watch it on TV sets immediately before the communal meal. For what are footballs if not metaphorical turkeys, flying up and down a meadow? And what is a touchdown if not a kill, achieved by one or the other of two opposing tribes? To our applause, great young hungers from Alabama or Notre Dame slay the bird. Then, the Wise Old Woman, in the guise of Grandma, calls us to the table, where we, pretending to be no longer primitive, systematically rip the bird asunder. Was Boomer Petaway aware of the totemic implications when, to impress his beloved, he fabricated an outsize Thanksgiving centerpiece? No, not consciously. If and when the last veil dropped, he might comprehend what he had wrought. For the present, however, he was as ignorant as Can o' Beans, Spoon, and Dirty Sock were, before Painted Stick and Conch Shell drew their attention to similar affairs. Nevertheless, it was Boomer who piloted the gobble-stilled butterball across Idaho, who negotiated it through the natural carving knives of the Sawtooth Mountains, who once or twice parked it in wilderness rest stops, causing adjacent flora to assume the appearance of parsley.

Many have noted that had North America been a wilderness, undeveloped, without roads, and uncultivated, it might still be so, for the European colonists could not have survived. They appropriated what had already been created by Indigenous civilizations. They stole already cultivated farmland and the corn, vegetables, tobacco, and other crops domesticated over centuries, took control of the deer parks that had been cleared and maintained by Indigenous communities, used existing roads and water routes in order to move armies to conquer, and relied on captured Indigenous people to identify the locations of water, oyster beds, and medicinal herbs.

You call yourself teacher, and summon children to you. White children, and black, and Kahnyen’kehàka. But we ask, what do you have to offer our children? You cannot make a moccasin or skin a deer. You cannot cure hides. You know nothing of the crops, how to plant or tend them. You cannot turn your hand to hunting, or show them how to track. You do not know the names of the moons or the seasons, or of the spirits who direct them. Of medicines you know nothing. And yet you call Kahnyen’kehàka children to your school. You will teach them to read and write your language. You will teach them of your wars and your gods. You can teach them only to be white.

Tish senses. Even as the world tries to speed by her, she is slowly taking it in. Wait, stop. That thing you said about the polar bears…it made me feel something and wonder something. Can we stay there for a moment? I have feelings. I have questions. I’m not ready to run outside to recess yet. In most cultures, folks like Tish are identified early, set apart as shamans, medicine people, poets, and clergy. They are considered eccentric but critical to the survival of the group because they are able to hear things others don’t hear and see things others don’t see and feel things others don’t feel. The culture depends on the sensitivity of a few, because nothing can be healed if it’s not sensed first. But our society is so hell-bent on expansion, power, and efficiency at all costs that the folks like Tish—like me—are inconvenient. We slow the world down. We’re on the bow of the Titanic, pointing, crying out, “Iceberg! Iceberg!” while everyone else is below deck, yelling back, “We just want to keep dancing!” It is easier to call us broken and dismiss us than to consider that we are responding appropriately to a broken world. My little girl is not broken. She is a prophet. I want to be wise enough to stop with her, ask her what she feels, and listen to what she knows.

Back then the Appalachian Trail was barely a trail at all—it consisted of over 2,000 miles of mostly unmarked wilderness from Mount Katahdin in Maine to Mount Oglethorpe in Georgia. A man named Benton MacKaye had proposed its creation in the early 1920s. He had utopian visions about a place that could “transcend the economic scramble” and be a balm on the American psyche after World War I. He thought the trail could lift people out of the drudgery of modern life. Government workers needed a relaxing place to recuperate, he wrote in his proposal. Housewives, he said, could use the trail’s rejuvenating powers too. They could come during their leisure time. It could even be a cure for mental illness, whose sufferers “need acres not medicine.” Civilization was weakening, he said. Americans needed a path forward. The Appalachian Trail was the solution. There was still so much undeveloped land in the United States. The West had Yosemite and Yellowstone, and many more national parks, but the East Coast was the most populous part of the country, and the people who lived there should have something to rival the western parks. National parks already dotted the East Coast’s landscape, but what if they could be united? MacKaye imagined what Americans would see as they strode the length of the trail: the “Northwoods” pointed firs on Mount Washington, the placid, pine-rimmed lakes of the Adirondacks. They would cross the Delaware Water Gap, the Potomac, and Harpers Ferry. They could follow Daniel Boone’s footsteps through southern Appalachia to the hardwood forests of North Carolina and end at Springer Mountain in Georgia. They would know their country. Barbara was swept up by

The trends speak to an unavoidable truth. Society's future will be challenged by zoonotic viruses, a quite natural prediction, not least because humanity is a potent agent of change, which is the essential fuel of evolution. Notwithstanding these assertions, I began with the intention of leaving the reader with a broader appreciation of viruses: they are not simply life's pathogens. They are life's obligate partners and a formidable force in nature on our planet. As you contemplate the ocean under a setting sun, consider the multitude of virus particles in each milliliter of seawater: flying over wilderness forestry, consider the collective viromes of its living inhabitants. The stunnig number and diversity of viruses in our environment should engender in us greater awe that we are safe among these multitudes than fear that they will harm us. Personalized medicine will soon become a reality and medical practice will routinely catalogue and weigh a patient's genome sequence. Not long thereafter one might expect this data to be joined by the patient's viral and bacterial metagenomes: the patient's collective genetic identity will be recorded in one printout. We will doubtless discover some of our viral passengers are harmful to our health, while others are protective. But the appreciation of viruses that I hope you have gained from these pages is not about an exercise in accounting. The balancing of benefit versus threat to humanity is a fruitless task. The viral metagenome will contain new and useful gene functionalities for biomedicine: viruses may become essential biomedical tools and phages will continue to optimize may also accelerate the development of antibiotic drug resistance in the post-antibiotic era and emerging viruses may threaten our complacency and challenge our society economically and socially. Simply comparing these pros and cons, however, does not do justice to viruses and acknowledge their rightful place in nature. Life and viruses are inseparable. Viruses are life's complement, sometimes dangerous but always beautiful in design. All autonomous self-sustaining replicating systems that generate their own energy will foster parasites. Viruses are the inescapable by-products of life's success on the planet. We owe our own evolution to them; the fossils of many are recognizable in ERVs and EVEs that were certainly powerful influences in the evolution of our ancestors. Like viruses and prokaryotes, we are also a patchwork of genes, acquired by inheritance and horizontal gene transfer during our evolution from the primitive RNA-based world. It is a common saying that 'beauty is in the eye of the beholder.' It is a natural response to a visual queue: a sunset, the drape of a designer dress, or the pattern of a silk tie, but it can also be found in a line of poetry, a particularly effective kitchen implement, or even the ruthless efficiency of a firearm. The latter are uniquely human acknowledgments of beauty in design. It is humanity that allows us to recognize the beauty in the evolutionary design of viruses. They are unique products of evolution, the inevitable consequence of life, infectious egotistical genetic information that taps into life and the laws of nature to fuel evolutionary invention.

Water. Drinking water, water purification system (or tablets), and a water bottle or canteen. Food. Anything that is long lasting, lightweight, and nutritious such as protein bars, dehydrated meals, MREs24, certain canned goods, rice, and beans. Clothing. Assure it’s appropriate to a wide range of temperatures and environments, including gloves, raingear, and multiple layers that can be taken on or off as needed. Shelter. This may include a tarp or tent, sleeping bag or survival blanket, and ground pad or yoga mat. A camper or trailer is a fantastic, portable shelter, with many of the comforts of home. If you own one keep it stocked with supplies to facilitate leaving in a hurry, as it can take several hours load up and move out if you’re not ready. In certain circumstances that might mean having to leave it behind. Heat source. Lighter or other reliable ignition source (e.g., magnesium striker), tinder, and waterproof storage. Include a rocket stove or biomass burner if possible, they’re inexpensive, take very little fuel, and incredibly useful in an emergency. Self-defense/hunting gear. Firearm(s) and ammunition, fishing gear, multi-tool/knife, maps, and compass, and GPS (it’s not a good idea to rely solely on a GPS as you may find yourself operating without a battery or charger). First aid. First aid kit, first aid book, insect repellant, suntan lotion, and any needed medicines you have been prescribed. If possible add potassium iodide (for radiation emergencies) and antibiotics (for bio attacks) to your kit. Hygiene. Hand soap, sanitizer, toilet paper, towel, toothbrush, toothpaste, dental floss, and garbage bags. Tools. Hatchet (preferably) or machete, can opener, cooking tools (e.g., portable stove, pot, frying pan, utensils, and fuel), rope, duct tape, sunglasses, rubber tubing, and sewing kit. Lighting and communications. LED headlamp, glow sticks, candles, cell phone, charger (preferably hand crank or solar), emergency radio (preferably with hand crank that covers AM, FM, and Marine frequencies) and extra batteries, writing implements, and paper. Cash or barter. You never know how long an emergency will last. Extensive power outages mean no cash machines, so keep a few hundred dollars in small bills, gold or silver coins, or other valuables on hand.

Months beforehand I started focusing my Manhattanite efficiency on getting registered in Italy, Andrea leading me by the hand through the wilderness of Old World red tape. The first step was “getting my documents together,” an Italian ritual repeated before every encounter with officialdom. Sticking to a list kindly provided by the Italian Consulate, I collected my birth certificate, passport, high school diploma, college diploma, college transcript, medical school diploma, medical school transcript, certificates of internship and residency, National Board Examination certificates, American Board of Internal Medicine test results, and specialization diploma. Then I got them transfigured into Italian by the one person in New York authorized by the Italian Consulate to crown his translation with an imprimatur. We judiciously gave him a set of our own translations as crib notes, tailored by my husband to match the Rome medical school curriculum. I wrote a cover letter from Andrea’s dictation. It had to be in my own hand, on a folded sheet of double-sized pale yellow ruled Italian paper embossed with a State seal, and had to be addressed “To the Magnificent Rector of the University of Rome.” You have to live in Italy a while to appreciate the theatrical elegance of making every fiddler a Maestro and every teacher a Professoressa; even the most corrupt member of the Italian parliament is by definition Honorable, and every client of a parking lot is by default, for lack of any higher title, a Doctor (“Back up, Dotto’, turn the wheel hard to the left, Dotto’”). There came the proud day in June when I got to deposit the stack of documents in front of a smiling consular official in red nail polish and Armani. After expressing puzzlement that an American doctor would want to move to her country (“You medical people have it so good here”), she Xeroxed my certificates, transcripts, and diplomas, made squiggles on the back to certify the Xeroxes were “authentic copies,” gave me back the originals, and assured me that she’d get things processed zip zip in Italy so that by the time I left for Rome three months later I’d have my Italian license and be ready to get a job. Don’t call me, I’ll call you. When we were about to fly in September and I still hadn’t heard from her, I went to check. Found the Xeroxes piled up on Signora X’s desk right where I’d left them, and the Signora gone for a month’s vacation. Slightly put out, I snatched up the stack to hand-carry over (re-inventing a common expatriate method for avoiding challenges to the efficiency of the Italian mails), prepared to do battle with the system on its own territory.

If I threw away the whole nettle because of its sting, we would not have the medicine it gives us to soothe wounds. We take what is useful and leave the rest.

I can’t believe I almost forgot about this one.” Gran pointed to a galvanized steel trash can in the corner. The lid was sealed with conductive tape. “Gramps made it. It’s a homemade Faraday cage. The lid is super tight. He lined it with cardboard and extra aluminum foil on the inside for extra protection.” The Faraday cage would have protected the electronics inside from the EMP. It took a few minutes for Quinn to get it open. She set the lid aside and pulled out a hand-crank radio, a pair of walkie talkies, a couple of LED flashlights, and a Kindle e-reader. “That e-reader is full of reference and survival books. Medicinal herbs, edible plants, wilderness first aid, how to survive nuclear fallout, how to build a spring house and a latrine. And the Bible, of course. The usual beach read fare.

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For the first time in their memory, certainly since the earliest beginnings of the Civil War, Americans facing the shared tragedy of Garfield’s ordeal felt a deep and surprising connection to one another. Divided by vast stretches of dangerous wilderness and stark differences in race, religion, and culture, there had been little beyond severely strained notions of common citizenship to unite them. The assassination of Abraham Lincoln sixteen years earlier had only deepened that divide. But the attempt on Garfield’s life aroused feelings of patriotism that many Americans had long since forgotten, or never knew they had.

Hanuman stands on the frontier between the wilderness and the settlement, between the animal and the human world, and has the power to turn the negative into positive, poison into medicine.

The bear is stabbed on its side and a ten-inch needle or tube is inserted into the gall bladder, and then usually just left there with a pump attached. The bile contains an acid used in traditional medicine to . . . well, who cares what it’s used for. It’s completely mad and completely obscene.

Many Native American traditions use the word "medicine" to refer to anything that has spiritual power and that keeps us walking in beauty. Each poem, short story and prose in this book is a remedy to the things that cause us to forget what walking in beauty feels like and empowers us to re-story our limiting and repetitive narrative into multi-dimensional abstracts of art from which we can heal ourselves and our collective through. These stories have been wildcrafted from the wilderness: the one within and without - the one above and below – the one we live in now and the one our ancestors call us back to through the eaves. They seam the two worlds together to make medicine for deep and restorative healing.

In August 2005, after a federal judge ordered the Christian peacemaking group Voices in the Wilderness to pay a $ 20,000 fine for taking medicine into Iraq in violation of US economic sanctions, the organization issued a statement that concluded with a reference to Bonhoeffer, who asked of himself and his co-conspirators in resistance to Hitler, whether they were yet of any use. We too live in times of unspeakable peril and violence. We too live in times when questioning and resisting our government is the one path remaining to act for justice. We too have struggled and seen untold numbers of innocent people die at our government’s hand. We too answer as Bonhoeffer did, that yes, indeed, our acts and fidelity to our brothers and sisters throughout the world are not only of use, but of absolute necessity. We invite all to join us in a conspiracy of life to end our country’s war against the Iraqi people. 13

Hi. My name is Sue. Have some Gu, Let me put this under you. IF you ask anyone who has ever taken a wilderness medicine course from me, this is how they remember me. This is what we say to someone we find injured or lost in the backcountry. Introduce yourself, add sugars and insulation to the patient.

The Historical Setting of Genesis Mesopotamia: Sumer Through Old Babylonia Sumerians. It is not possible at this time to put Ge 1–11 into a specific place in the historical record. Our history of the ancient Near East begins in earnest after writing has been invented, and the earliest civilization known to us in the historical record is that of the Sumerians. This culture dominated southern Mesopotamia for over 500 years during the first half of the third millennium BC (2900–2350 BC), known as the Early Dynastic Period. The Sumerians have become known through the excavation of several of their principal cities, which include Eridu, Uruk and Ur. The Sumerians are credited with many of the important developments in civilization, including the foundations of mathematics, astronomy, law and medicine. Urbanization is also first witnessed among the Sumerians. By the time of Abraham, the Sumerians no longer dominate the ancient Near East politically, but their culture continues to influence the region. Other cultures replace them in the political arena but benefit from the advances they made. Dynasty of Akkad. In the middle of the twenty-fourth century BC, the Sumerian culture was overrun by the formation of an empire under the kingship of Sargon I, who established his capital at Akkad. He ruled all of southern Mesopotamia and ranged eastward into Elam and northwest to the Mediterranean on campaigns of a military and economic nature. The empire lasted for almost 150 years before being apparently overthrown by the Gutians (a barbaric people from the Zagros Mountains east of the Tigris), though other factors, including internal dissent, may have contributed to the downfall. Ur III. Of the next century little is known as more than 20 Gutian kings succeeded one another. Just before 2100 BC, the city of Ur took control of southern Mesopotamia under the kingship of Ur-Nammu, and for the next century there was a Sumerian renaissance in what has been called the Ur III period. It is difficult to ascertain the limits of territorial control of the Ur III kings, though the territory does not seem to have been as extensive as that of the dynasty of Akkad. Under Ur-Nammu’s son Shulgi, the region enjoyed almost a half century of peace. Decline and fall came late in the twenty-first century BC through the infiltration of the Amorites and the increased aggression of the Elamites to the east. The Elamites finally overthrew the city. It is against this backdrop of history that the OT patriarchs emerge. Some have pictured Abraham as leaving the sophisticated Ur that was the center of the powerful Ur III period to settle in the unknown wilderness of Canaan, but that involves both chronological and geographic speculation. By the highest chronology (i.e., the earliest dates attributed to him), Abraham probably would have traveled from Ur to Harran during the reign of Ur-Nammu, but many scholars are inclined to place Abraham in the later Isin-Larsa period or even the Old Babylonian period. From a geographic standpoint it is difficult to be sure that the Ur mentioned in the Bible is the famous city in southern Mesopotamia (see note on 11:28). All this makes it impossible to give a precise background of Abraham. The Ur III period ended in southern Mesopotamia as the last king of Ur, Ibbi-Sin, lost the support of one city after another and was finally overthrown by the Elamites, who lived just east of the Tigris. In the ensuing two centuries (c. 2000–1800 BC), power was again returned to city-states that controlled more local areas. Isin, Larsa, Eshnunna, Lagash, Mari, Assur and Babylon all served as major political centers.

Cutting tools to manufacture needed items and process food Cover elements to create a microclimate of protection from the elements Combustion devices for creating the fires needed not only to preserve and cook food, but also to make medicines and provide needed warmth Containers to carry water over distances or to protect collected food sources Cordages for bindings and lashing

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Under a clean-swept summer sky stretching over both industrial zones and uniform housing, I take the suburban train southeast, to the edge of Berlin. In order to find the remnants of the Temmler factory I have to get out at Adlershof, which nowadays calls itself “Germany’s most modern technology park.” Avoiding the campus, I strike off across an urban no-man’s-land, skirting dilapidated factory buildings and passing through a wilderness of crumbling brick and rusty steel. The Temmler factory moved here in 1933. It was only one year later that Albert Mendel (the Jewish co-owner of the Tempelhof Chemical Factory) was expropriated by the racist laws of the regime and Temmler took over his share, quickly expanding the business. These were good times for the German chemical industry (or at least for its Aryan members), and pharmaceutical development boomed. Research was tirelessly conducted on new, pioneering substances that would ease the pain of modern humanity or sedate its troubles. Many of the resulting pharmacological innovations shape the way we consume medicine today.

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