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“We are all Native American’s today”

January 10, 2017

Quote above from John Potter @ http://drjudywood.com/articles/a/terrorism/potter.html

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“Aboriginal dreamtime” http://www.youtube.com/watch?v=Mntq_zD54Ys&feature=related

“Infant Souls”  http://www.youtube.com/watch?v=JaGUY5ULTok&feature=related

“Men of The Fifth World” http://integral-options.blogspot.com/2013/09/documentary-men-of-fifth-world.html

“Prison Writings; My Life Is My  Sun Dance” –  Lenoard Peltier

https://wmich.edu/dialogues/texts/prisonwritings.html http://www.freeleonard.org/case/  http://www.whoisleonardpeltier.info/ http://www.freepeltiernow.org/  http://www.aimovement.org/peltier/

“Wounded Knee Massacre 1890 and 1970s,” Leonard Peltier & A.I.M. http://www.dailymotion.com/video/x7jyrx_wounded-knee-massacre-1890-and-1970_news

“American Holocaust of Native Americans” http://www.youtube.com/watch?v=gTrbVf6SrCc&feature=em-subs_digest-newavtr-vrecs

Floyd Red Crow Westerman A.I.M.  http://www.youtube.com/watch?v=g7cylfQtkDg&feature=related

“Thinking Beyond Empire” Winona LaDuke https://www.youtube.com/watch?v=7XCi6_7plUo

As Herbert Maqrcuse wrote in One Dimensional Man, http://www.nybooks.com/articles/13444: “There are other dimensions of human existence in addition to the present one and these have been eliminated. It maintains that the spheres of existence formerly considered as private (e.g. sexuality) have now become part of the entire system of social domination of man by man, and it suggests that totalitarianism can be imposed without terror…. Technological rationality, which impoverishes all aspects of contemporary life, has developed the material bases of human freedom, but continues to serve the interests of suppression. There is a logic of domination in technological progress under present conditions: not quantitative accumulation, but a qualitative leap is necessary to transform this apparatus of destruction into an apparatus of life….The analysis proceeds on the basis of dialectical thinking…and demands freedom from the oppressive and ideological power of given facts.” (Summarized by Waserman et al. in The New York Review of Books.)

As Medicine Grizzly Bear wrote in Native Healer: “Most people in Western society (including non-traditional Natives) primarily think on the conscious level. They have not been taught about the other parts of the mind-brain complex, and most of them have never experienced that there is more to reality than the physical dimension. But dreams, spirits, unconscious archaic symbols, and intuitive/psychic forms of reality and knowledge do not compute with the logical intellect.  Hence when average people encounter something ‘psychic,’ for example, a talking animal, bird, ghost, or guardian spirit, their minds do not  know how to handle or process it. The ‘phenomena,’ as they call it, are something beyond their normal grasp. They have spent most of their lives stimulating, developing, and using the conscious mind; hence the subconscious mind is forbidden territory. It does not exist for them. To ignore it, they believe, is the best way to deal with it….In working with a dream we learn that there are indeed two separate but interrelated   worlds of existence, the physical and the spiritual. The door between these two worlds is the dream. It is through dreams that we learn it is perfectly natural to call upon supernatural aid when all other resources fail us, that nobody can make it alone….Perhaps the most difficult thing about dreams is believing in them. At first when you hear dream allies or spirits talking to you, you might think it is your imagination going  crazy. Your conscious, rational mind will do everything to block it out, so you must be persistent. At first dreams bring the calling and initiation into Shamanhood; later they become tools for self-discovery, spiritual self-development, protection, diagnosis, and healing.”

As Erdoes amplified in Crying For A Dream:All Sioux ceremonies end with the words, Mitakuye Oyasin—‘all my relations’—meaning every living human being on this Earth, every plant and animal, down to the smallest flower and tiniest bug.  The Indians relationship to the Earth, the winds, and the animals is intimate and intensely personal, closely related to their sacred beliefs.  This relationship arises out of their environment, the hills and trees around them, the prairie or desert upon which they walk.  It arises out of their nature-related language and out of age-old traditions passed on from generation to generation.  Some fifteen years ago, together with my friend, the Sioux medicine man, Lame Deer, I took part in a panel discussion on Indian religion.  A missionary priest turned to Lame Deer and said, ‘Chief, I respect your beliefs.  My church is built in the shape of a tipi, by vestments are beaded, the Sacred Pipe hangs next to the cross on my wall. I participate in Indian ceremonies.  I tell you—The Great Spirit and God are the same. Sweet Medicine and Christ are the same.  The Pipe and the cross, they are all the same.  There is no real difference between your and my religions.’  Lame Deer looked at the missionary for some time and then said, ‘Father, in your religion do animals have a soul?’ The priest answered with a slightly embarrassed smile, ‘Chief you got me there.’  On another occasion my friend was interviewed by a  rather belligerent lady who taunted him, saying, ‘Lame Deer, you say that you speak to animals.  Come on! This is the twentieth century. Don’t put me on!’”

As Chief Seattle (Suquamish) stated:  “This we know: the earth does not belong to man, man belongs to the earth. All things are connected like the blood that unites us all. Man did not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself.”

 

 

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