Heart of the Monster

Some images to contemplate, and some questions. Does the heart of the monster from whom the Nimíipuu sprang have a head?
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Do stones contemplated over 12,000 years remain just stones?P1870266 Is this Itceyeye negotiating with the monster?P1870290Here’s the big picture from the picnic site. Lots to see here. For one thing, it’s not Nature, but a story. It’s social. Is Nature social? What does it mean if it is?
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Have a great week. Back soon.

Yellow Jacket and Ant

Ah, Yellow Jacket and Ant had a fight long ago, and just would not stop, no matter how much the trickster Iceyeeye (Coyote) tried to get them to stop. So, in frustration he turned them to stone. The Nimîipuu set up camp below them and stayed for 12,000 years. The area of the arch from 9 o’clock to 5 o’clock is the wasp. She’s biting the ant’s neck (Ant is from 6:30 o’clock to 9 o’clock). The story is a warning against greed. Here it is: click!P1870919

 

But that’s not the whole story. Here’s an image of a parasitoid wasp laying its eggs in an ant.

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You can see it all unfold in video by clicking here. Yellow Jackets, however, are not parasitoid wasps. Seemingly, a Nimíipuu observer a long time ago watched parasitic wasps and made the connection that yellow jackets were the leaders of the wasp family.

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click the photo to enlarge

Well, yeah. Are you going to argue with her?

Spirit Eels in the Grassland

A few weeks back I went to Asotin, where the Moray eels used to come up from the sea to spawn. Chief Looking Glass’s camp was there, at the fishery. Here’s the creek, again.

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See how she flicks her tail out into the current of the snake, like an eel? For reference,  here’s a moray eel.

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During my time in Nimíipuu country, on the Clearwater and the Snake, in early June, I learned that every village is backed by rounded hill formations, and faces expressive, jagged ones in which it is easy to read animal forms. So I made the trip across the Snake to stand at the mouth of Asotin (eel) Creek to see what I could see. To my surprise (and joy), I saw an eel, facing the stream mouth from the Idaho shore.
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Such mysteries.

Note: An imagined eel is no less powerful in determining human relationships to the environment, and hence the sustainability of the environment, than a physical one. “Nature” is an idea imposed on this spiritual space.

Environmental Consciousness is Not Optional

Goethe, the poet, pointed out that all plants express one single energy, that opens through the life cycle of each plant as well as through the diversity of all plants. In his spiritually-inspired Science, colour was an edge effect, between vision-in-darkness and vision-in-light, and displayed not light but the mood of the observer.
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What a gorgeous mood!

To accept such a means of thought, it’s necessary to accept that human thoughts aren’t particularly individual, that they are, in effect, part of the air, and flow through us.

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My Evening Mood, Yesterday

It’s an elegant theory. It binds light with plants, and both of them with observers. It places humans not on the outside of Creation, but at its heart. It means that when the red root pigweed takes on defensive action against the heat …

purple

… humans are the heat. It’s not that there is a high pressure zone holding over this valley, or that some form of global warming is doing its thing — both are true — but that those are less than the ethical responsibility to be this heat now.

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Only by being the heat can you see.

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Wild Bee Burrow

Only by being the heat can you know yourself. Yes, when you are the heat, this is you: a part of yourself long separate but meeting now, after all this time, with the wisdom of differing experience.

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It’s called respect.

The Beautiful One Digs a Hole

Here she is.red

 

100 degrees Fahrenheit, that’s what she likes. That’s hole digging weather.

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First you drag a few boulders out of the way (note the upper legs doing just that.) Then you get right into it.

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And more…

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And haul more boulders out of the way…

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Fly around a bit, come back, take a rest…

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And go at it again…

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That’s how to dig a hole when it’s 100 degrees out.

From Clipboard

 

And I thought it was a walking path!

 

Water Theft and Aboriginal Title in the Canadian West

This is a post about the proper technique for corralling (Indigenous) people by speaking sideways. But don’t take it from me. Have a look.

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That’s an orchard in Oliver, British Columbia. It was made out of a ranch that an Irishman ran there a century ago on land he took from the Osoyoos Indian Band.

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Tom Ellis

The world used to be in black and white.

After Ellis got old and sold out, the land was planted in orchards, for old Canadian soldiers to have something to do, and for the European settlers who replaced their fallen brothers, and now it is sitting there, waiting to be turned into a strip mall, with asphalt parking lots and everything. The reason the trees are standing in such chain-sawed, non-irrigated shape is to demonstrate that the land is not viable for agriculture and thus open to “development”, which means asphalt. Yes, you can go sky-diving, though, and see it all from way up high.

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Fun, Fun, Fun!

Instead of giving the land back to the Osoyoos Indian Band once ranching had worn it down to dust, it was given water, which … well, led to more dust. As for ranching …

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…his was once a land rich in grass. In a decade, it was eaten down to what you see above. What those early cattle really did was to eat the water capacity of the land down to dust, and it’s dust we’re left with. Those early bunch grasses were water harvesting and storing devices. With them, the land was not dry. It’s only dry when you put cattle on it. And it stays that way.

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Summerland Silt Bluffs

Note the old cattle fence wire. No need for it anymore. 

Just the other day a friend told me, “But, Harold, that’s how the game is played. If you don’t play it, people will take your share.” Well, that sounds important. Let’s have a look. Maybe we can figure out the rules of this thing.

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That’s the north end of Swan Lake. You’re looking at a small Okanagan Indian Band fishing and duck-hunting reserve that is now used to grow weeds and billboards, and a farm in behind, not on the Reserve, kicking up dust. I’m not sure why farming has to have so much dust. I think it’s because it’s cheaper to make dust than not to. But leave that. You are also looking at Swan Lake. Keep your eye on Swan Lake. The thing about land is that the government sold it all, even though it didn’t own it. The thing about water is that the government kept it all, even though it didn’t own it, either. Truth: government here never settled treaties with the Indigenous people of this or almost any other region of British Columbia, a place the size of Germany. The reason that is a deceit is this (sorry for the dry reading):

Treaty first nation water reservations

 

40  (1) If the final agreement of a treaty first nation describes a water reservation for water use purposes specified in the agreement, other than a power purpose, that British Columbia is required by the final agreement to establish in favour of the treaty first nation, the Lieutenant Governor in Council may establish that water reservation for those purposes.

(2) A water reservation established in favour of a treaty first nation under subsection (1) is deemed to be a water reservation under section 39.

British Columbia Bill 18-2014, Water Sustainability Act.

Earlier in the Act, the government declared that all water belonged to it, and here it’s saying that the Indigenous people of the place must sign a treaty in order to get some of that water. In a place that’s dry, that’s the same as saying they can’t have land unless they sign away their Indigenous rights to the land. (Note: the Indigenous rights are substantial, have been consistently upheld in the Canadian Federal Courts, and amount to independent governance by sovereign nations, as partners with Canada. That would make them a third order of Canadian governance. It’s pretty clear.) So is Bill 18. Other than the attempt to give Indigenous people their own water by forcing them to first sign treaties, it says many other startling things. Here’s one (again, dry as dust):

the Lieutenant Governor in Council may reserve all or part of the water that is in the stream or the aquifer, and that is unrecorded and unreserved and is not dedicated agricultural water, from being diverted or used under this Act except as provided by section 6 (2), (3) or (4) [use of water].

British Columbia Bill 18-2014, Water Sustainability Act.

Got that? Agricultural water trumps Indigenous water, at the will of the government. Here’s another startling thing (dust, dust, dust, dust, dust):

(5) The Lieutenant Governor in Council may cancel a reservation established under subsection (1) effective on a specified date, which date must not be earlier than 30 days after the date of publication of the notice under subsection (6) (a).

British Columbia Bill 18-2014, Water Sustainability Act.

Got that? Indigenous rights to land, which go back 10,000 (?) years, and which are often based upon fishing in the rivers that flow through that land, can be cancelled at any time, with thirty days notice. That’s really in complete conflict with indigenous rights, but it is in complete accord with Tom Ellis. Oh, heck, here’s a third amazing (dust dry) thing in the act:

Issue of new licence

42  If a licence is acquired by

(a) a regional district under section 309 (1.1) [expropriation of water licences and related works] of the Local Government Act,

(b) an improvement district under section 749 [power to expropriate water diversion licences and related works] of that Act, or

(c) a municipality under section 31 (2) [expropriation of water licences and related works] of the Community Charter,

the comptroller may issue in place of the acquired licence a new licence having the same precedence but authorizing the diversion or use of water for any water use purpose required by the regional district, improvement district or municipality, as applicable.

British Columbia Bill 18-2014, Water Sustainability Act.

Got that? Municipal water use has no restrictions, and can include agricultural use. Presumably, if an Indigenous Nation turned itself into a municipality, and ceded Indigenous title and all its power, it could easily get water, for any purpose, including agricultural irrigation, which, as we read above, is a water use that supersedes all others. Indigenous nations don’t wish to do this, of course, but if they don’t they may be continually squeezed by surrounding municipalities, including surrounding Indigenous municipalities. And so people are being corralled by secondary characteristics. The land obviously belongs to British Columbia’s First Nations? No problem. Just turn the water off and then tell them they can have it all back if they cease to be aboriginal. It’s the same old game that has been played since 1858. It’s a blocking action, to force treaties. Now, here’s something to consider:

It is not the purpose of government legislation to ask people to surrender their inalienable personal, family and community rights to get them back.

We are people, families and communities. A legitimate government, especially one priding itself on common law, is one that supports that. Oh, our matriarch? Here she is.

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Nez Perce Mystery of LIght

Clouds sailing across the Palouse do this.P1850322

Above Chief Timothy’s Camp

That’s not a hill of coal. It’s not burnt. It’s just a way in which the sky and the land are talking. In fifteen minutes it will look like the others. This too is part of the same conversation.

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Lolo Lake Raven

Heart mysteries here. Upliftings of spirit. Moments of wonder.