A lot of our food systems were destroyed in the process of the creation of America. Everything from decimating buffalo populations to burning down orchards and cornfields to ruining the salmon runs by putting dams in all the rivers; and destroying the beavers for the fur trade, which destroyed all the ponds which supported a lot of food systems. So our ways of life, as you can imagine, have been deeply altered, and that has its ramifications on our health. I think you can't help but be very attuned to food systems as an Indigenous person. I think what sparked my doctoral research is how tribes have, before Columbus and still do today these genius practices of taking care of the land that actually enhance the natural food-bearing capacity of the land. And what really sparked my interest in that was an elder who said to me, "Native people control enough land "to change the way the world thinks about food and water." And that really inspired me because that made me feel like, you know, even though we've lost most of our land base, it doesn't take a very large model to start a revolution in the way people think about things. So I've been going around traveling as part of my doctoral research, recently reading a ton, but a lot of times just working face-to-face with Native people and seeing the ways in which they take care of the land. That's really how I got into it. This belief that Native people could not only create thriving life for their own communities through the revitalization of our food systems—but that we could actually become leaders once again to help not just our communities, but to help the rest of the world. Although industrial agriculture seems like it's working right now, it's only a matter of time until it collapses. We are on the precipice of a very, I don't think there's any way to sugarcoat it, a very tragic famine. I think there's a way around that with our current food system. And so I would like to work with a number, dozens and dozens and dozens and dozens of Indigenous peoples who are preparing for that, and ready to share our medicine and our knowledge with the world. If it's okay, I'd like to share just a few vignettes of how Indigenous peoples are exemplifying this way of working with the Earth. I'd very much like that. And what you're saying sounds very concerning and very hopeful at the same time. I feel that every day, a very strong mixture of urgency and hope all at once, and it's exciting work. And I very much feel guided by the ancestors 'cause the things I'm learning and the things I'm coming across are just way too big for coincidence. But for example, there's a group in British Columbia that I talk about very frequently called the Heiltsuk Nation. They live on a little island called Bella Bella, West Coast of Canada. And they actually have these hand-planted kelp forests that they plant along the shoreline of their islands. And at the right time of year, they go out and put this kelp, it's very fast-growing kelp. And this increases the surface area upon which the herring fish, which is a little silver fish, can lay their eggs. And so they just litter the whole place with eggs, millions and millions and millions of eggs. And that provides the basis for the salmon, the killer whales, the sea lions. The humans, of course eat it. It's a huge delicacy. You can sell it for tons of money, but they don't sell it.
https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

They actually use it to feed their island ecosystem. So on up the food chain to the wolves, the eagles. And everyone in the system benefits from this anthropogenic base of calories. And I say anthropogenic, which means manmade. There are ways to touch the Earth that are very kind and very helpful, not just in the feeding of humans, but of other lifeforms as well. Another example I like to give is the Shawnee ancestors of what we now call Kentucky. What we see is in the fossilized pollen if you take soil cores out of the ponds, you can see pollen that is as old as 10,000 years. And you can see what the forest has looked like over the past 10,000 years. And what we find is for a long time, it was just cedar and hemlock dominating the pollen profile. And then about 3,000 years ago, this is before Christ, we see the Shawnee ancestors move in and we see a huge influx of hickory nut, black walnut, chestnut, acorns, sumpweed, goosefoot. All these edible plant species come into the pollen profile. Which means that somebody, presumably the Shawnee, radically transformed the whole cedar and hemlock forest into a dense food forest. What we also see is the influx of fossilized charcoal, which indicates that they managed this food forest with low intensity, gentle, prescribed burns, where you burn the forest floor, which eliminates competing vegetation. It injects nutrient dense ash into the soil, phosphorus, nitrogen, potassium. It creates the charcoal which creates little apartment buildings for microbes in the soil. So you make a living soil. And this food forest with the charcoal persisted for 3,000 years, up until about 1830, we see the whole system collapse. All the pollen disappears, all the chestnut disappears. This is an example I like to give to show people how longstanding and how sophisticated Indigenous food systems are. I have also been looking at the Tenochtitlan, which was the original city of Mexico City. They had these incredible waste sanitation systems where they say that human waste was so valuable on Lake Texcoco, way before Columbus was a twinkle in his daddy's eye, that you could actually bring it to the market and trade it. You could trade your own waste for goods and services because they had this waste sanitation system that reinvested all of this so-called waste into their food systems, which were floating gardens they created out of reeds and very special soil systems. Gardens that floated all over Lake Texcoco. So if that's not sophisticated, I don't know what it is. I'm really very impressed by those stories. And one of the things that you made me think of as you were describing the kelp forest in Canada, was that the food sounds like it's part of the spiritual life of the individuals who were raising it, consuming it, protecting it, et cetera. Is that correct? Oh, absolutely. In fact, there's one elder I interviewed from the Amah Mutsun Nation who are the Indigenous peoples of what we now call Santa Cruz, California. And they did a similar forestry management strategy where they used prescribed burns. But he said that it was a ceremony. He said the smoke would go up into the oak trees because they're oak people and those acorns form a very important caloric base for the pre-Columbian peoples of California. They were acorn people through and through. The smoke would go up through the trees and would smudge off the trees. It would bless the trees, he said. They had fire-resistant bark because they had co-evolved with human fire for so many millennia. And this smoke would kill all the weevils and bugs and pests. And so you had a really healthy acorn harvest in the fall. And so it was absolutely not just land management, but it was a prayer and a gift. Sort of like Vandana Shiva from India says. She says, "Nitrogen and potassium and phosphorus...
https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

..."Those are elements in a periodic table "from a Eurocentric point of view." She said, "But to us, these are sacred elements "that we give as an offering to the Earth. "We offer these nutrients to the soil "as a spiritual offering to Mother Earth." I'm struck as you're discussing these conversations you've had with elders that they must be an invaluable source of information. And your discussions with them must be incredibly interesting, but they also must be very deeply moving, I assume. Oh yes, absolutely, because we don't have many of these elders left. And many of our elders don't know this information because America very deliberately expunged this knowledge through the boarding school system. My grandparents, for example, full-blooded Navajo, full-blooded Dine, they don't really know this type of knowledge. They were heavily Christianized as children in the boarding schools. They were heavily indoctrinated into this idea that white is right and brown is wrong. And the more like a white American you can be, then the more civilized you are, the more intelligent you are, the more holy and clean you are, which is absolutely what they taught Native children in the boarding schools. And it's just ironic that our food systems were actually very, very intelligent, and very, very advanced. The work that you're doing including your doctoral work is an effort to protect this information, to preserve it, to communicate it, to amplify it. Are there a lot of other efforts around to do the same sort of thing? Yes, I am one of many, many, many. It's a beautiful thing that I don't have to do this alone because Indigenous food systems as a movement is really burgeoning right now. For instance, you have a lot of eco-linguistic revitalization. The first Indigenous eco-village ever has sprung up in the South, the Muskogee Eco-Village. And they are a language immersion eco-village. So if you go there, everybody's speaking Muskogee. And they understand that in order to revitalize their food ways, they must revitalize their language. And conversely, in order to revitalize their language, they must revitalize their food ways because their language talks about a certain world. And unless you recreate that world, there's nothing to talk about. If that makes sense. There's also a wonderful film that just came out called "Gather" and it's available on, I think, iTunes and Amazon. And it's all about the fight to revitalize Native food ways. It's really well done, and has a lot of Indigenous speakers leading the charge. There's the Indigenous Food Systems Network, indigenousfoodsystems.org that is really bringing together a number of players in this broad-based movement. There's also this really interesting phenomenon popping up, the popularization of Indigenous culinary arts. For instance, you have The Sioux Chef, which I imagine many of you have heard of. He's a Lakota chef, and Sioux is spelled S-I-O-U-X, which is one of the names for Lakota. So The Sioux Chef has written a book called, "The Sioux Chef's Kitchen," all about natural Indigenous-based dishes that you can make. There's also Taste of Native Cuisine, Carlos Baca, based out of Southwest Colorado, who has his own farm. And he's been foraging and creating these amazing culinary dishes, like top-notch, five-star, but he's bringing all of that to the people. And he's been bringing food boxes to people on the Navajo Reservation during the COVID crisis to give them real medicine, not just food, but also plant, different medicines to help. And then there's Yazzie The Chef was a Dine, a Navajo chef who's really been talking up our food ways. Rowan White, who's based in Northern California, but she's a Mohawk woman. She is leading the effort in seed rematriation, and she calls it rematriation instead of repatriation, kind of as a feminist take on all of that.
https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

But what she does is she gets all of these Indigenous seeds and she grows them, and replicates them, and proliferates them on her property. Everything from heirloom corn to heirloom amaranth to heirloom squashes and different Indigenous sage, tobacco. She builds up this seed bank, and then she gives it back to the Reservations. She gives all the seeds back to the people. So she's doing incredibly important work to preserve the genetic integrity of our food systems by saving and proliferating the seeds. Those are really interesting examples. And it's inspiring to hear about all the activity in this area, and gives us some hope for the future that we can learn from the past. So let's turn back to your doctoral work. Tell us a little bit more about what you're doing in the context of your doctoral work. I just finished my last course. So I'm now embarking on the dissertation writing and sort of taking the writing I've already done and synthesizing it and getting it ready. I won't claim to have an answer of what my dissertation is exactly. I'm kind of right in the middle of the process. But what I'm thinking is really taking all of these different case studies, which include the Heiltsuk, the Shawnee, the Amah Mutsun, ancestors of Tenochtitlan, the Menominee Tribal Enterprises where they have this amazing Indigenous forestry program where they've managed a forest for a hundred years and logged to the forest for a hundred year, and yet it has increased its biomass. And I'm hoping to generate some theory out of that, to do grounded theory, you know, where you look at what you see. You find commonalities. You find common denominators among all of these food systems and you develop some characteristics of Indigenous food systems. You develop some basic foundational principles. So that's my current strategy for now. I just went to some land in Kentucky, and we're thinking of actually recreating some of these food forests. And that's my ultimate goal. Whether it's a part of the dissertation or not, we're absolutely going to be putting all this knowledge into practice, because as I said, control enough land to change the way people think about food and water. My task, I feel, is to create these models, and have them be living, breathing systems that people can come and visit, and see, and taste, and feel, and say, "Hey, another way of food is absolutely possible. "Let's do it." You know, one that is not monoculture. One that not just honors biodiversity, but cultivates biodiversity. One that recharges the soil instead of depleting it. One that really honors the ceremonial aspect of food. One that doesn't call it food anymore because food is like a lifeless object, but honors the fact that it's a living, breathing being that gave its life so that we can live. You know, that's what food really is. One of the common denominators among all these food systems which I find incredibly fascinating is the construction of habitat. That is what a lot of our food systems seem to be about, where we actually construct an environment that is hospitable to certain species that we eat. And then those species come to us. Lyla, let me ask you one final question. This has been a fascinating discussion by the way. So one argument that you hear in defense of industrial agriculture practices is that they can be done to scale. And so the traditional practices that you're describing, people might support even in principle, but say you just can't do enough of it to feed the world. What is your reaction to that idea? It's a little bit contradictory because the more you create monoculture industrial agriculture at scale. The more you deplete the soils. The more you compromise the genetic integrity of the plants and animals. Because if you have all monoculture then you have narrowed the genetic pool. And that all has a whole cascade of negative consequences. So you might say it's scalable, right? But at what costs and for how long? https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

That's the real question. People think that there weren't that many Native Americans here in North America. Well, we densely populated the land, and we managed the land extensively with these food forests, My point is, if we have these food systems, right? These food forests, for example, they actually strengthen the ability of other food systems to exist. Diversity creates diversity. So they're not just scalable, it's actually required to scale up in order for there to be a complex, multi-bioregion ecosystem. You need to start building up these polyculture food systems. You need to start building up the biodiversity. So to answer your question, not only are Indigenous food systems scalable, but they're the only thing that's scalable. They're the only thing that's going to last. Bio Lyla June is an Indigenous musician, scholar and community organizer of Diné (Navajo), Tsétsêhéstâhese (Cheyenne) and European lineages. Her dynamic, multi-genre presentation style has engaged audiences across the globe towards personal, collective and ecological healing. She blends studies in Human Ecology at Stanford, graduate work in Indigenous Pedagogy, and the traditional worldview she grew up with to inform her music, perspectives and solutions. She is currently pursuing her doctoral degree, focusing on Indigenous food systems revitalization.
https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

E102: Lyla June on Returning to Native American Agricultural Traditions

12/15/20 by Hosted by Kelly Brownell

Web player: https://podcastaddict.com/episode/117084628
Episode: https://traffic.libsyn.com/secure/leading-voices-in-food/Lyla-June-Returning_to_Native_American_Agricultural_Foodways.mp3?dest-id=860036

https://leading-voices-in-food.libsyn.com/e102-lyla-june-on-returning-to-native-american-agricultural-traditions

“We have to fight, or we’re going to drown” (1976)

6/14/21

Web player: https://podcastaddict.com/episode/124393627
Episode: https://traffic.libsyn.com/secure/therednation/Janet_McCloud_G7.mp3?dest-id=1602425

Yet-Si Blue (Janet McCloud) was a co-founder of Women of All Red Nations. She connects Indigenous spirituality to contemporary resistance, sovereignty, and the leadership of Indigenous women. Support https://www.patreon.com/redmediapr

2021:02.05 - Pat McCabe, Susan Balbas & Host Ladybird Morgan - Crossing Thresholds

2/24/21 by The New School at Commonweal

https://soundcloud.com/tnscommonweal/20210205-pat-mccabe-susan-balbas-host-ladybird-morgan-crossing-thresholds

Web player: https://podcastaddict.com/episode/119733012
Episode: http://feeds.soundcloud.com/stream/991787458-tnscommonweal-20210205-pat-mccabe-susan-balbas-host-ladybird-morgan-crossing-thresholds.mp3

Join TNS Host Ladybird Morgan to witness and participate in a Wisdom Circle with Pat McCabe (Weyakpa Najin Win) and Susan Balbas, indigenous women leaders and elders. They will explore what is most alive for them today; talk about their work in social justice, environment, and community-building; and discuss what they are carrying forward and what they are letting go of in these changing times.

Pat McCabe (Weyakpa Najin Win, Woman Stands Shining)
Pat is a Diné (Navajo) mother, grandmother, activist, artist, writer, ceremonial leader, and international speaker. She is a voice for global peace, and her paintings are created as tools for individual, earth and global healing. She draws upon the Indigenous sciences of Thriving Life to reframe questions about sustainability and balance, and she is devoted to supporting the next generations, Women’s Nation and Men’s Nation, in being functional members of the “Hoop of Life” and upholding the honor of being human.

Susan Balbas
Susan (Cherokee/Yaqui) is a community organizer and carries valuable expertise in all levels of nonprofit operations and management. She is board chair of the nonprofit Front and Centered, a statewide coalition of over 60 community of color-led organizations working toward environmental justice, and executive director of Na’ah Illahee Fund, a Native-led community-based organization that advances sustainable Indigenous communities in the Pacific Northwest. Mother of three and grandmother of three, Susan has studied extensively with herbalists, is an avid gardener, cook, and a voracious reader of historical novels.

Host Ladybird Morgan, RN, MSW
Ladybird has worked as a registered nurse, clinical social worker, healer and educator for 20+ years. She is the co-founder and Executive Director of Humane Prison Hospice Project whose mission is to implement end of life care in prisons by supporting and training prisoners to be caregivers. Ladybird has worked with many organizations including The Zen Hospice Project, Hospice by The Bay, Doctors Without Borders (MSF) Commonweal and the UCSF/ MERI Center’s Last Acts of Kindness Program. She holds space for families and caregivers, medical practitioners, as well as directors of programs and institutions around the world to find their clearest voice as they step across significant thresholds in aging, life and at death.

Find out more about The New School at Commonweal on our website: tns.commonweal.org. And like/follow our Soundcloud channel for more great podcasts.

10. 20210616-162802 Intuitive Space For Landback Audacity Volume To 13.wav https://anchor.fm/intuitive/episodes/10--20210616-162802-Intuitive-Space-For-Landback-Audacity-Volume-To-13-wav-e12tgqq https://t.me/IntuitiveSpace/9

Natalie Ross with a Channeled Message from Ants on Being Small But Mighty [episode 52]

6/17/21

https://dreamfreedombeauty.libsyn.com/natalie-ross-with-a-channeled-message-from-ants-on-being-small-but-mighty-episode-51

Episode: https://traffic.libsyn.com/secure/dreamfreedombeauty/EarthSpeak-podcast-051-NatalieRoss-AntChanneledMessage.mp3?dest-id=689964

Natalie Ross, Earth Speak cofounder, shares a channeled message from ants. Listen to attune to the energy of ants, hear what they had to say, and get inspired by nature’s small but mighty insects. ► Never feel alone again on your path of Earth magic and intuitive awakening. Join the Earth Speak Collective community to learn, grow, and connect with people who get you at https://www.earthspeak.love/collective Links: Join the Earth Speak Collective Membership at https://www.earthspeak.love/collective Connect with Natalie on Instagram @natalie.alexandra.ross // www.instagram.com/natalie.alexandra.ross Connect with Earth Speak on Instagram @earthspeak // www.instagram.com/earthspeak Explore the Earth Speak YouTube channel Get the secret episodes at https://www.earthspeak.love/secret ► Leave us a written review on iTunes, and get shouted out on the show! Theme music is “It’s Easier” by Scarlet Crow http://www.scarletcrow.org/ and “Meeting Again” by Emily Sprague https://mlesprg.info/ ► Join the Earth Speak Collective Membership at https://www.earthspeak.love/collective

Edwina Von Gal: For the Birds

6/16/21 by Species Unite

https://perfectearthproject.org

https://www.speciesunite.com

Web player: https://podcastaddict.com/episode/124533930
Episode: https://traffic.libsyn.com/secure/speciesunite/Ep6.x_EdwinaVonGal_interview.mp3?dest-id=834548

Edwina Von Gal is a landscape designer and an indomitable steward of the planet. She spent her career designing landscapes for the rich and famous and collaborating with architects and artists like Maya Lin, Richard Serra, and Frank Gehry. A little over a decade ago, Edwina had an epiphany about the chemicals that we are pouring into our lawns, landscapes, and backyards. She decided right then that it would become her life’s mission to change the way that we treat our land and founded the Perfect Earth Project, a nonprofit that promotes toxin-free lawns and landscapes. A few years ago, she expanded the mission. We are losing our birds at an alarming rate. Since the seventies, the United States has lost a third of our bird population. So, to combat the great bird decline, Edwina started Two-Thirds for the Birds, a campaign to bring our birds back. And the way to do that is to dedicate two thirds of all plantings to native plants and to commit to going toxin free. This conversation took place at Edwina’s spectacular home that sits on stilts atop a salt marsh. It was a gift to speak with Edwina about her mission, to learn about the history of chemicals and what we’ve done to our land, and to hear her remarkable stories, all while being surrounded by many many birds.

Holy crap balls.
Sacred dung beetles.

' Seed/KAN is the “dragon energy” in the Seed. By all traditions, the Dragon is a symbol of Knowing and a Gift of Divine Illumination. We’ve been illuminated by the Sun to “see clearly” all the Truth in the shadows, and the Truth in plain sight. Above all else, the Seed knows it’s Self and the Dream for its Life. We’ve been raised to maturity to know that when we hold a Divine Gift of Truth in our hand, it’s TIME to use it. The Seed/KAN trecena is TIME to see it how it works. The best use of this Time is to Know Thyself. Seed/KAN guides us to make a thorough inspection of who we are by Divine Design. '
' 1 Seed/KAN (Cherokee, Dragon/UKTE’NA) Galactic Tone 1:  Unity. One is the beginning of all things, the first, the whole and the all in one. One’s are assertive and self-guided and give a good push to whatever project they are associated with. One persons work best when meeting a challenge. Do not expect One-persons to be attentive to details or to put the finishing touches on things. '
' Seed/KAN: Family, sexual activity and the magic of germination are the characteristics of this sun sign. Natural net workers, Seed people strive to free themselves and others from debt or oppressive patterns of the past. Abundance is gathered by Seeds as if with a cast net. Seed persons are public defenders who work toward uniting community by discovering hidden traps and secret influences of others. To generate true abundance, Seed must learn to appreciate all gifts and lessons received and conduct profound investigations into its self. In the absence of gratefulness and the courage to face oneself, Seed finds itself in less than less fertile environments. '
' Cherokee, Dragon/UKTE’NA: Fertility and pro-creation from generation to generation. The word dragon means ”eye, to look at, to see clearly”.  In China ley lines are called “dragon lines”; orgone energy, pyramid power, or magnetic force. Pyramids and kivas are collector portals for this energy, known as vortexes. Dragon energy beats a path everywhere, stirring things up with a big stick in tune with the beat of the drum, heartbeat of the Earth. ' https://jaguarspirit.com/2021/06/21/1-seed-kan-the-dream-in-our-heart-day-1-of-13

Respect for horses a path to healing at recovery ranch

4/3/20 by John O'Brien

https://www.kuow.org/stories/respect-for-horses-a-path-to-healing-at-recovery-ranch

Web player: https://podcastaddict.com/episode/100922673
Episode: https://universityofwashington.mc.tritondigital.com/SPEAKERS_FORUM_P/media/b396dc5b7e76ef260dcb9d8dc46f2b78.mp3

Equine animals have roamed the earth for over 40 million years. Homo sapiens, a scant 300 thousand. The image of power, pride, and soulfulness horses represent has deep meaning. They hold a unique place in our history, stories and myths. Yet, it has only been 6 thousand years since we began domesticating them. How they think and behave is still a legendary mystery to us. Most of us. Ginger Gaffney is a respected horse trainer, and the author of Half Broke: A Memoir. It’s the story of her time working with horses and residents at an alternative prison facility-- a New Mexico ranch run by the Delancey Street Foundation. Gaffney says she is shy: “I grew up an extreme introvert, and like many introverts, I felt an early comfort and kinship with animals. As far back as I can remember the language of movement has been my native language. Whether I am in a round pen or a crowded room, I’m scanning the intimacies of bodily movement.” Here, she tells the story of “the most dangerous horse situation I had ever encountered” and the chance at redemption the ranch embodies. The story of what the people and horses who find themselves at this ranch can achieve serves as a remarkable lesson of recovery. Gaffney was joined by former Delancey Street resident Ayla Jarvis. Ginger Gaffney and Ayla Jarvis spoke at the Seattle Public Library Central Library on February 25. Elliott Bay Book Company co-presented the event. KUOW’s Sonya Harris provided our recording. Please note: This recording contains brief language of an adult nature.

La omisión desde el poder es un acto Genocida

Hoy 10 de Junio, las montañas amanecieron con cofias blancas sobre sus cabezas, y observan aburridas el despertar monótono de la vida pueblerina, yo les escribo desde Puelmapu, Lof pillañ Mahiza, en Corcovado. También hoy la tierra es atravesada por un eclipse, que nos trae su newen en una jornada importante para nosotras, ya que una pequeña comitiva del Movimiento de Mujeres Indígenas por el Buen Vivir, llegaron a Buenos Aires, allí se reunirán en horas de la tarde, con algunos ministros y ministras para abordar en profundidad y detalle, una propuesta que le hemos presentado el día d 19 de mayo, en aquella reunión que tuviéramos en casa Rosada tras haber a travesado el país con nuestra caminata a Buenos Aires, hito histórico con más repercusión en el exterior que aquí en Argentina Europeísta. Como afirma Michel Foucault:” la historia a seca parece borrar en provecho de las estructuras más firmes, la irrupción de los acontecimientos”.

La propuesta que desplegaremos sobre esta mesa de trabajo interministerial, trata de la creación de las defensorías territorial de Mujeres indígena, dado que existe una situación de emergencia humanitaria, sobre todo al norte del país, que está diezmando la vida de las mujeres y niñez indígena. La hambruna que arrasa con los cuerpas envejecidas por desnutrición y por las múltiples maternidades, no deseadas, ya que en éste país se permite el matrimonio infantil, solapada como práctica cultural, entre otras situaciones opresivas. Todos los mecanismos de violencia de género se activan en los territorios contra nuestras vidas. La violencia es diaria, las empresas extractivistas y los latifundistas, operan con total impunidad y la desidia del estado los habilita. No tenemos acceso al agua potable, a la justicia, a educación, salud, alimentación, cercadas cada vez más, por la contaminación y los alambres de los terratenientes. Nuestras niñas son violadas, por prácticas misóginas y racistas como el chineo, que suceden a diario, sin que las madres encuentren apoyo. No solo hay un desamparo institucional, también hay soledad en la comunidad, regenteadas en su mayoría por caciques hombres, algunos de los cuales usan su ínfimo poder para humillar, maltratar y denigrar a las mujeres de sus propias comunidades. He sabido de casos indignantes, como aquella joven mocoy del norte de Santa Fe que se arma de valentía para enfrentar en las elecciones comunitarias al cacique maltratador y abusador, como ella logra juntar adhesión, éste envía a sus hijas a darle una golpiza desfigurándole el rostro. Otro caso de abuso de poder es el de las jóvenes wichí, que denuncian en Chaco a un cacique que para entregarles bolsones de comida a cambio les exigía sexo oral. La lista de injusticia y abusos es interminable y dolorosa. La única manera de acabar con esto, es organizándonos y gestionando nuestros derechos. Es urgente y es ahora. Nunca, jamás ningún gobierno ha asumido la verdad que la plurinacionalidad de los territorios, se ha sostenido a pesar de los intentos genocidas, y nuestra existencia ha perdurado como provocación a sus intentos fallidos de blanquear el componente poblacional de los territorios invadidos. La agresión demográfica sistémica, ahora pone énfasis en nosotras, las mujeres, ya no solo indígenas, las mujeres como sector emergente de lucha y de cambios, estamos siendo atacadas, y a veces asesinadas, pretenden los misóginos evitar de este modo, el derrumbe de este sistema colonial, racista y patriarcal. Ayer al escuchar la desafortunada frase presidencial, reafirmando una vez más el espíritu europeísta de este país, que desprecia lo indígena, porque le plantea umbrales epistemológicos incomprensibles para una lógica atrapada en el reduccionismo existencialista.

¿Cómo pueden entender nuestro mundo vinculado a raíces profundas en territorios milenarios, quienes tienen sus pies navegando en las aguas lejana de otro continente? cómo pueden amar con la misma entrega que nosotras mujeres indígenas, la tierra que pisan? El negacionismo como política de estado ha sido y es genocida. La omisión o negación de un conflicto no provoca su desaparición o resolución, solo genera que el conflicto se profundice, Argentina tendrá que replantearse su relación con las naciones indígenas a las cuales ha invadido, porque para sanar es necesario, la memoria, la verdad y la justicia. No se puede seguir sosteniendo la absurda narrativa de que Argentina se constituye solo de los que descendieron de los barcos. Porque llegará el día en que ese estado que nos niega, que nos obliga a vivir nuestra identidad de manera clandestina, que nos despoja de todo derecho, nos verá unidos como pueblos y organizados como naciones milenarias, recuperando lo que nos ha sido arrebatado. Nuestra lucha como Mujeres indígenas es por la construcción de un modelo civilizatorio armónico, recíproco, y respetuoso con toda las vidas, que sustituya a este sistema terricida y letal, pero este caminar se hará con pequeños pasos, y dialogando con todas las personas del mundo que al igual que nosotras quieren una revolución ancestral. La reunión de hoy es tan solo un paso hacia nuestro fortalecimiento. No nos detendremos hasta lograr las defensorías territoriales de mujeres indígenas, gobierne quien gobierne estaremos reclamando este derecho, y ojalá ustedes nos acompañen en esta lucha para que el reclamo sea escuchado y atendido.

Desde la Puelwillimapu, Moira Millan weychafe.

Ras Ben..Knowledge Of The Nommo..The Dogon Decoded

5/26/21 by BeverlyD

https://www.blogtalkradio.com/truth2power/2021/05/27/ras-benknowledge-of-the-nommothe-dogon-decoded

Web player: https://podcastaddict.com/episode/123684214
Episode: https://audio.voxnest.com/stream/77a67e54f30442288cf147b09a775871/www.blogtalkradio.com/truth2power/2021/05/27/ras-benknowledge-of-the-nommothe-dogon-decoded.mp3

Ras Ben is a self-published author with four publications:

Original Rocks of Ages...Self published 5/5/2000, the original Rocks of Ages is a groundbreaking exploration of the relationship between indigenous people and sacred stones. It went out of print in 2006 and the expanded Rocks of Ages: Anu Edition was published in 2008. For 14 years the original Rocks of Ages has been a high-valued collectable. Now in stock for a limited time is a 20th anniversary reprint

Rocks of Ages – Anu Edition...Ras Ben reveals the art and science of working with crystals from an indigenous perspective.

Great Mystery Philadelphia –GREAT MYSTERY PHILADELPHIA reveals the keys to decoding relevant History, Mystery, and Prophecy in these apparent end-times.


Free Your Mound and Your Mind Will Follow...A NEW COMPANION TO GREAT MYSTERY PHILADELPHIA, FREE YOUR MOUND AND YOUR MIND WILL FOLLOW EXPLORES THE NECRO-GEOMANTIC ROOTS OF URBAN DESIGN.

5G WELLNESS 101...Plain talk on using crystals for 5G protection from someone with thirty years experience working with sacred stones.

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