“[T]he old stories of human relationships with animals can't be discounted. They are not primitive; they are primal. They reflect insights that came from considerable and elaborate systems of knowledge, intellectual traditions and ways of living that were tried, tested, and found true over many thousands of years and on all continents.But perhaps the truest story is with the animals themselves because we have found our exemplary ways through them, both in the older world and in the present time, both physically and spiritually. According to the traditions of the Seneca animal society, there were medicine animals in ancient times that entered into relationships with people. The animals themselves taught ceremonies that were to be performed in their names, saying they would provide help for humans if this relationship was kept. We have followed them, not only in the way the early European voyagers and prenavigators did, by following the migrations of whales in order to know their location, or by releasing birds from cages on their sailing vessels and following them towards land, but in ways more subtle and even more sustaining. In a discussion of the Wolf Dance of the Northwest, artists Bill Holm and William Reid said that 'It is often done by a woman or a group of women. The dance is supposed to come from the wolves. There are different versions of its origin and different songs, but the words say something like, 'Your name is widely known among the wolves. You are honored by the wolves.'In another recent account, a Northern Cheyenne ceremonialist said that after years spent recovering from removals and genocide, indigenous peoples are learning their lost songs back from the wolves who retained them during the grief-filled times, as thought the wolves, even though threatened in their own numbers, have had compassion for the people....It seems we have always found our way across unknown lands, physical and spiritual, with the assistance of the animals. Our cultures are shaped around them and we are judged by the ways in which we treat them. For us, the animals are understood to be our equals. They are still our teachers. They are our helpers and healers. They have been our guardians and we have been theirs. We have asked for, and sometimes been given, if we've lived well enough, carefully enough, their extraordinary powers of endurance and vision, which we have added to our own knowledge, powers and gifts when we are not strong enough for the tasks required of us. We have deep obligations to them. Without other animals, we are made less.(from her essay "First People")”

“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")”

“Taken together, the narratives of how the animals ended up at Lowry Park revealed as much about Homo sapiens as they revealed about the animals themselves. The precise details—how and where each was born, how they were separated from their mothers and taken into custody, all they had witnessed and experienced on their way to becoming the property of this particular zoo—could have filled an encyclopedia with insights into human behavior and psychology, human geopolitics and history and commerce. Lowry Park’s very existence declared our presumption of supremacy, the ancient belief that we have been granted dominion over other creatures and have the right to do with them as we please. The zoo was a living catalogue of our fears and obsessions, the ways we see animals and see ourselves, all the things we prefer not to see at all. Every corner of the grounds revealed our appetite for amusement and diversion, no matter what the cost. Our longing for the wildness we have lost inside ourselves. Our instinct to both exalt nature and control it. Our deepest wish to love and protect other species even as we scorch their forests and poison their rivers and shove them toward oblivion.All of it was on display in the garden of captives.”

“When we deny the spiritual dimension to our existence, we end up living like animals. And when we deny the physical, sexual dimension to our existence, we end up living like angels. And both ways are destructive, because God made us human.”

“One of the ways we build intimate relationships with other people is by sharing our fears with them, telling them the things that still frighten us. ..."When we begin to appreciate the ways in which people have been frightened in their lives, we can be compassionate toward them, rather than angry [p. 97].”

“Behold, the Spring has come; the earth has received the embraces of the sun and we shall soon see the results of that love!Every seed is awakened and so has all animal life. It is through this mysterious power that we too have our being, and we therefore yield to our neighbors, even our animal neighbors, the same right as ourselves, to inhabit this land.Yet, hear me, people, we have now to deal with another race – small and feeble when our fathers first met them but now great and overbearing. Strangely enough they have a mind to till the soil and the love of possession is a disease with them. These people have made many rules that the rich may break but the poor may not. They take their tithes from the poor and weak to support the rich and those who rule.They claim this mother of ours, the earth, for their own and fence their neighbors away; they deface her with their buildings and their refuse. The nation is like a spring freshet that overruns its banks and destroys all that are in its path.We cannot dwell side by side. Only seven years ago we made a treaty by which we were assured that the buffalo country should be left to us forever. Now they threaten to take that away from us. My brothers, shall we submit or shall we say to them: 'First kill me before you take possession of my land”