Quotes About Tribal

It is remarkable that jealousy of individual property in land often goes along with very exaggerated doctrines of tribal or national property in land.

if Pinker is correct, then any sane person who had to choose between (a) the violent chaos and abject poverty of the 'tribal' stage in human development and (b) the relative security and prosperity of Western civilization would not hesitate to leap for safety.25 But empirical data is available here, and it suggests something is very wrong with Pinker's conclusions.

Let God be some tribal female who is known but forbidden.

I think there are innumerable gods. What we on earth call God is a little tribal God who has made an awful mess. Certainly forces operating through human consciousness control events.

This rising global humanism is, in fact, the rising into consciousness of a tribal god similar to the kind of tribal god that functioned in these pre-Hellenic societies.

Therefore, I do not wish to consider any proposition to cede any portion of our tribal holdings to the Great Father.

Humanity has understood nothing. Religious, tribal, national wars continue. The world continues to be in a sea of blood.

With Barack Obama as president and the super-happening Michelle Obama as First Lady, you would think a new tone, a new tune, a kicky new jazzitude, would have entered Washington discourse, but it remains a landlocked island unto itself, held captive by its tribal fevers.

The only way to survive in a community where movement was the norm and material accumulation impractical was to maintain a strong sense on tribal solidarity by evenly sharing all available resources.

The second error is the assumption that business or the work environment is the only tribal affiliation people have. By sheer proximity, the workplace tribe may seem to dwarf all the others, but anyone who works at home will find they actually belong to four or five major tribes—starting with the family and extending outward to the neighborhood, the garden club, library volunteers, church, and the like.

Ayla, what am I doing wrong?" he asked, standing in front of her, dripping. "It's not you. I'm the one who's doingit wrong." "You're not doing anything wrong." "Yes I am. I've been trying all day to encourage you, but you don't understand Clan gestures.

As we leave the tribal culture of childhood behind, we lose contact with instinctive joy in self-expression: with the creative imagination, spontaneous emotion, and the ability to see the world as full of wonders.

I mean, we are tribal by nature, and sometimes success and material wealth can divide and separate - it's not a new philosophy I'm sharing - more than hardship, hardship tends to unify.

The Lord has done what I wanted Him to do this week. I wanted, primarily, peace about going into pioneer Indian work. And as I analyze my feelings now, I feel quite at ease about saying that tribal work in South American jungles is the general direction of my missionary purpose.

When your innocence is stripped from you, when your people are denigrated, when the family you came from is denounced and your tribal ways and rituals are pronounced backward, primitive, savage, you come to see yourself as less than human. That is hell on earth, that sense of unworthiness. That's what they inflicted on us.

Customs, morals—is there a difference? Woman, do you realize what you are doing? Here, by the grace of God and an inside straight, we have a personality untouched by the psychotic taboos of our tribe—and you want to turn him into a carbon copy of every fourth-rate conformist in this frightened land! Why don't you go whole hog? Get him a brief case and make him carry it wherever he goes—make him feel shame if he doesn't have it.

In tribal cultures, shamans or healers often experience an illness that gives them the insight they need to heal themselves and then bring wisdom to their people. We are still operating with the archetype of the wounded healer who has learned to cure himself and find the gold in his experience.

Once formulated, "morality" serves as not only a check on genetic drift but a brake against Circuit III innovation. The shamans, priests etc. define which ideas are "moral" and which are "immoral." Anything new — anything that will break the tribal cycle, i.e., take us out of cyclical mythic "time" into linear, progressive, revolutionary "time" — is usually defined, very quickly, as "immoral.

I may not agree with all or even most of the tribal traditions, but it seems ti me that, out there, people live more authentic lives. They have a sturdiness about them. A refreshing humility. Hospitality too. And resilience. A sense of pride.

The wish to lead out one's lover must be a tribal feeling; the wish to be seen as loved is part of one's self-respect.

los abogados modernos son, en realidad, poderosos hechiceros. La principal diferencia entre ellos y los chamanes tribales es que los abogados modernos cuentan relatos mucho más extraños. La

Modern businesspeople and lawyers are, in fact, powerful sorcerers. The principal difference between them and tribal shamans is that modern lawyers tell far stranger tales.

New Guinea, violence accounts for 30 per cent of male deaths in one agricultural tribal society, the Dani, and 35 per cent in another, the Enga. In Ecuador, perhaps 50 per cent of adult Waoranis meet a violent death at the hands of another human!3 In time, human

Trade cannot exist without trust, and it is very difficult to trust strangers. The global trade network of today is based on our trust in such fictional entities as currencies, banks and corporations. When two strangers in a tribal society want to trade, they establish trust by appealing to a common god, mythical ancestor or totem animal.