“The worst thing about getting cured from paranoia is seeing how many people actually hate you”

“Some people see scars, and it is wounding they remember. To me they are proof of the fact that there is healing.”

“I love London. I love everything about it. I love its palaces and its museums and its galleries, sure. But also, I love its filth, and damp, and stink. Okay, well, I don’t mean love, exactly. But I don’t mind it. Not any more. Not now I’m used to it. You don’t mind anything once you’re used to it. Not the graffiti you find on your door the week after you painted over it, or the chicken bones and cider cans you have to move before you can sit down for your damp and muddy picnic. Not the everchanging fast food joints – AbraKebabra to Pizza the Action to Really Fried Chicken – and all on a high street that despite its three new names a week never seems to look any different. Its tawdriness can be comforting, its wilfulness inspiring. It’s the London I see every day. I mean, tourists: they see the Dorchester. They see Harrods, and they see men in bearskins and Carnaby Street. They very rarely see the Happy Shopper on the Mile End Road, or a drab Peckham disco. They head for Buckingham Palace, and see waving above it the red, white and blue, while the rest of us order dansak from the Tandoori Palace, and see Simply Red, White Lightning, and Duncan from Blue. But we should be proud of that, too. Or, at least, get used to it.”

“Walking, I can almost hear the redwoods beating. And the oceans are above me here, rolling clouds, heavy and dark. It is winter and there is smoke from the fires. It is a world of elemental attention, of all things working together, listening to what speaks in the blood. Whichever road I follow, I walk in the land of many gods, and they love and eat one another. Suddenly all my ancestors are behind me. Be still, they say. Watch and listen. You are the result of the love of thousands.”

“We define ourselves by comparing ourselves to the things around us. But what if all those things against which you compare yourself weren't there. How tall would you be then?”

“John Hay, in The Immortal Wilderness, has written: 'There are occasions when you can hear the mysterious language of the Earth, in water, or coming through the trees, emanating from the mosses, seeping through the undercurrents of the soil, but you have to be willing to wait and receive.' Sometimes I hear it talking. The light of the sunflower was one language, but there are others more audible. Once, in the redwood forest, I heard a beat, something like a drum or a heart coming from the ground and trees and wind. That underground current stirred a kind of knowing inside me, a kinship and longing, a dream barely remembered that disappeared back to the body....Tonight, I walk. I am watching the sky. I think of the people who came before me and how they knew the placement of the stars in the sky, watching the moving sun long and hard enough to witness how a certain angle of light touched a stone only once a year. Without written records, they knew the gods of every night, the small, fine details of the world around them and the immensity above them.Walking, I can almost hear the redwoods beating....It is a world of elemental attention, of all things working together, listening to what speaks in the blood. Whichever road I follow, I walk in the land of many gods, and they love and eat one another. Walking, I am listening to a deeper way. Suddenly all my ancestors are behind me. Be still, they say. Watch and listen. You are the result of the love of thousands.”

“What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities.I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth.That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another.(from her essay "First People")”