Quotes About Indigenous

Around the continent, governments worry that indigenous groups are fertile ground for extremist, terrorist groups. We are trying to make sure that doesn't happen here.

The Chukchee, a people indigenous to Siberia, had their own special way of dealing with unruly winds. A Chukchee man would chant, "Western Wind, look here! Look down on my buttocks. We are going to give you some fat. Cease blowing!" The nineteenth-century European visitor who reported this ritual described it as follows: "The man pronouncing the incantation lets his breeches fall down, and bucks leeward, exposing his bare buttocks to the wind. At every word he claps his hands.

Disadvantages faced by indigenous peoples are related to dispossession and exacerbated by powerlessness and poverty.

Fast-tracked development often means that indigenous people and their territories get run over and their rights are not taken into consideration.

The tweet by the Washington Redskins rings hollow to me. If the team was really interested in standing in solidarity for racial justice, they would change their name from the dictionary-defined racial slur they continue to use. As an indigenous person, I feel their tweet comes off as tone-deaf, not woke. Violence comes in many forms, some more subtle than others. Indigenous Peoples are not your mascots.

The [Columbus] statue is really a tribute to genocide, colonialism, religious intolerance, racism, gender violence, and white supremacy. There are mixed feelings among locals, but Taíno and other Indigenous peoples of Borikén [an Indigenous name for the island] would like to see it gone, as it is looked upon as an embarrassment.

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.

In indigenous ways of knowing, it is understood that each living being has a particular role to play. Every being is endowed with certain gifts, its own intelligence, its own spirit, its own story. Our stories tell us that the Creator gave these to us, as original instructions. The foundation of education is to discover that gift within us and learn to use it well.

It was through her actions of reciprocity, the give and take with the land, that the original immigrant became indigenous. 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.

Native scholar Greg Cajete has written that in indigenous ways of knowing, we understand a thing only when we understand it with all four aspects of our being: mind, body, emotion, and spirit.

Our elders say that ceremonies are the way we "remember to remember," and so sweetgrass is a powerful ceremonial plant cherished by many indigenous nations.

Knowing her grandchildren would inherit the world she left behind, she did not work for flourishing in her time only. It was through her actions of reciprocity, the give and take with the land, that the original immigrant became Indigenous. 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.

The traditional ecological knowledge of indigenous harvesters is rich in prescriptions for sustainability. They are found in Native science and philosophy, in lifeways and practices, but most of all in stories, the ones that are told to help restore balance, to locate ourselves once again in the circle.

This braid is woven from three strands: indigenous ways of knowing, scientific knowledge, and the story of an Anishinabekwe scientist trying to bring them together in service to what matters most. It is an intertwining of science, spirit, and story—old stories and new ones that can be medicine for our broken relationship with earth, a pharmacopoeia of healing stories that allow us to imagine a different relationship, in which people and land are good medicine for each other.

In the indigenous view, humans are viewed as somewhat lesser beings in the democracy of species. We are referred to as the younger brothers of Creation, so like younger brothers we must learn from our elders.

Indigenous is a birthright word. No amount of time or caring changes history or substitutes for soul-deep fusion with the land.

alone." Native scholar Greg Cajete has written that in indigenous ways of knowing, we understand a thing only when we understand it with all four aspects of our being: mind, body, emotion, and spirit. I

Knowing her grandchildren would inherit the world she left behind, she did not work for flourishing in her time only. It was through her actions of reciprocity, the give and take with the land, that the original immigrant became indigenous. 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.

Getting scientists to consider the validity of Indigenous knowledge is like swimming upstream in cold, cold water. They've been so conditioned to be skeptical of even the hardest of hard data that bending their minds toward theories that are verified without the expected graphs or equations is tough. Couple that with the unblinking assumption that science has cornered the market on truth and there's not much room for discussion.

For all of us, becoming indigenous to a place nears living as if your children's future mattered

Our elders say that ceremonies are the way we "remember to remember," and so sweetgrass is a powerful ceremonial plant cherished by many indigenous nations. It is also used to make beautiful baskets. Both medicine and a relative, its value is both material and spiritual.

It was through her actions of reciprocity, the give and take with the land, that the original immigrant became indigenous.

to be indigenous is to protect life on earth

I dream of a world guided by a lens of stories rooted in the revelations of science and framed with an Indigenous worldview - stories in which matter and spirit are both given voice.