By Tracy L. Barnett, Esperanza Project
I am here at the Plimoth Plantation colony where the separatists, as we now call them Pilgrims, first made their landing, and where they set up their settlement. And so we’re here today and we’re wanting to talk about the truth of Thanksgiving because we believe that truth is what’s going to set this country free. It’s really hard to look at the truth of this country, but I want to invite you to be brave right now.
By Gabriella Rutherford, Intercontinental Cry
Located in the Bocas del Toro region of Panama, the Naso have held steadfast to their goal. Like the nearby Ngäbe-Buglé kingdom, they want to create a comarca indígena or demarcated territory that would cover 160,000 hectares of their ancestral homeland. Unfortunately, they have encountered some resistance; because their vision of a secured territory conflicts with the government’s interests in the land the Naso call home.
By Norton Smith, Resilience.org
With the support of a community we trust and a clear view of our potential, we can experience the growing crisis as an opportunity to make the needed changes rather than sink into despair or live in fear of the future. With the support of a community we trust and a clear view of our potential, we can experience the growing crisis as an opportunity to make the needed changes rather than sink into despair or live in fear of the future.
By Norton Smith, Resilience.org
The nature of the current crisis demands extreme action, not a watered down politically acceptable compromise. It may seem impossible at present, but as the situation unfolds there will be opportunities to make fundamental changes to how we think, to how we live and govern ourselves.
By Tracy L. Barnett, Esperanza Project
What we’re finding, and what European scientists are finally figuring out, is that human beings are meant to be a keystone species. And a keystone species is a species that if you take it out, the whole thing unravels.
By Debra Utacia Krol, YES! magazine
“[Native American Heritage Month] allows for us to remind [non-Natives] that we are still here, living here, despite their attempts to make us like them,” says Redner, the Phoenix Indian Center CEO. “We will continue to survive, but it’s our time to thrive now; it’s time for the seventh generation to use our knowledge.”
By Charlotte Du Cann, Paul Kingsnorth, Charlotte Du Cann blog
The minute there’s an orthodoxy of language and an orthodoxy of thought, which we all feel we have to stay within otherwise we’re going to get punished, or cancelled, then that’s the end of expression, that’s the end of any attempt to explore outside the boundaries. It’s what every orthodoxy from fascism to communism to theocracy tries to impose on the people to purify the culture, by forcing out anyone who thinks or speaks incorrectly.
By Alan Adams, Esperanza Project
But Lino did foresee the resilience, the determination, and the imagination of the Kañari people. He knew that, given the opportunity, they could solve the problems. That is what they are doing through TUCAYTA, the bilingual/bicultural education, the Savings and Loan Cooperative, the community cooperatives, and through Mushuk Yuyay, the association of seed and nutritious food producers.
By Kari Marie Norgaard , YES! magazine
One of the key tools the Karuk have long used to maintain this natural wealth is fire, something I’ve learned about in my time as a research collaborator and consultant working for the Karuk Tribe. Indeed, fire records obtained from studies in California clearly indicate that Native land management has shaped the evolutionary trajectory of the region for at least 12,000 years.
By Tracy L. Barnett, Esperanza Project
We indigenous women from different territories in conflict, belonging to various indigenous nations of Argentina, come to bring the thought, the word, the proposal, which has emerged from the heart of the Earth that beats beneath our feet. This heart is constituted by the whole spiritual world that sustains life on Earth, which we name in different ways, according to the voices of our peoples, reaffirming the territorial plurinationality that we have always formed. We call ourselves to come because government officials have an obligation to listen to us.