Tribes Quotes

Quotes tagged as "tribes" Showing 1-30 of 54
Seth Godin
“A tribe is a group of people connected to one another, connected to a leader, and connected to an idea. For millions of years, human beings have been part of one tribe or another. A group needs only two things to be a tribe: a shared interest and a way to communicate.”
Seth Godin, Tribes: We Need You to Lead Us

“ONE BUT MANY

One God, many faces.
One family, many races.
One truth, many paths.
One heart, many complexions.
One light, many reflections.
One world, many imperfections.
ONE.
We are all one,
But many.”
Suzy Kassem, Rise Up and Salute the Sun: The Writings of Suzy Kassem

Seth Godin
“Leaders lead when they take positions, when they connect with their tribes, and when they help the tribe connect to itself.”
Seth Godin, Tribes: We Need You to Lead Us

“O Heavenly Children, the stories you have concocted in God's name have angered Him; for he would never instigate war between brothers, or encourage tribes to harbor resentment towards one another. He prefers the man who loves over the one who hates. And the man who spreads kindness, peace and knowledge, over the one who spreads lies, fear and terror — and misuses His name.”
Suzy Kassem, Rise Up and Salute the Sun: The Writings of Suzy Kassem

Tony Debajo
“Lions born of the same mother are still lions and will kill their own for survival and dominance in the pride.”
Tony Debajo, In the Shadow of Ruin

Karl Wiggins
“Go searching for your own tribe! And at no time conceal or camouflage your true self. You never know who may be out there watching and trying to spot exactly who you are”
Karl Wiggins, Wrong Planet - Searching for your Tribe

Erich Maria Remarque
“I look out of the window; – beyond the picture of the sunlit street appears a range of hills, distant and light; it changes to a clear day in autumn, and I sit by the fire with Kat and Albert and eat potatoes baked in their skins.

But I do not want to think of that, I sweep it away. The room shall speak, it must catch me up and hold me, I want to feel that I belong here, I want to hearken and know when I go back to the front that the war will sink down, be drowned utterly in the great home-coming tide, know that it will then be past for ever, and not gnaw us continually, that it will have none but an outward power over us.”
Erich Maria Remarque

Erich Maria Remarque
“I want that quiet rapture again. I want to feel the same powerful, nameless urge that I used to feel when I turned to my books. The breath of desire that then arose from the coloured backs of the books, shall fill me again, melt the heavy, dead lump of lead that lies somewhere in me and waken again the impatience of the future, the quick joy in the world of thought, it shall bring back again the lost eagerness of my youth. I sit and wait.”
Erich Maria Remarque, All Quiet on the Western Front

“People of every tribe, treasure your culture.”
Lailah Gifty Akita

“Colours displayed diversity of cultures.”
Lailah Gifty Akita

“There are 566 Indian tribes, bands, and Alaska Native villages recognized by the BIA, and no one could be expected to know the name of every one.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“Confusing the matter is the fact that there are three often-conflicting definitions at play: American Indians are the only people defined as an ethnic group, a racial group, and by reference to membership in a recognized tribe (politically). Many individuals do not comprehend the distinctions. Because of the confusion, the Five Tribes and others came to demand citizenship in a federally recognized tribe as the gold standard for Indian identification.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“A host of scholars – many of whom, like Deloria, have aided petitioning tribes – support the ‘small pie’ theory. They believe that government definitions of Indians and tribes are simply part of the old colonial order, set to ‘divide and conquer’ Native peoples. These scholars see these government definitions as overreliant on nonindigenous models of tribalism, blood quantum, government rolls and censuses. Many of them call upon tribes and Native peoples to undertake decolonization projects, imploring Indian leaders to pursue a new acknowledgment agenda, on that is more inclusive and less based on national imperatives and Western epistemologies of race, history, empiricism, and science. The most accepted scholarly position, which has been called the ‘liberal-inclusive’ model for identifying tribes and Indian individuals, implies that the vast majority of unrecognized Indian groups and individuals are worthy of acknowledgment. This acknowledgment is not forthcoming, they say, due to a host of factors, including federal neglect, inadequate Euro-American recordkeeping, racism, and opposition from established tribes. Scholars who take this position find it shameful that marginal, unacknowledged aboriginal peoples are languishing today. Certain individuals within this loosely defined ideological school argue that officials should rely not on the current restrictive policy, but upon self-identification, community acceptance, and state recognition.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“In existing writings about federally recognized tribes and their engagement with tribal acknowledgment politics, a palpable theme is clear: presently recognized nations are not acting the ‘Indian way’ when they refuse to acknowledge their less fortunate Indian relatives and share with them. To many writers, federally recognized tribal leaders are so ensconced in the hegemonic colonial order that they are no even aware that they are replicated and reinforcing it inequities. According to this line, because the Five Tribes and related groups like the Mississippi Band of Choctaws and the Eastern Band of Cherokees have embraced nonindigenous notions of ‘being Indian’ and tribal citizenship using federal censuses such as the Dawes Rolls and blood quantum they are not being authentic. Some critics charge that modern tribes like the Choctaw Nation have rejected aboriginal notions and conceptions of Indian social organization and nationhood. This thinking, however, seems to me to once again reinforce stereotypes about Indians as largely unchanging, primordial societies. The fact that the Creek and Cherokee Nations have evolved and adopted European notions of citizenship and nationhood is somehow held against them in tribal acknowledgment debates. We hear echoes of the ‘Noble Savage’ idea once again. In other context when tribes have demanded a assay in controlling their cultural property and identities – by protesting Indian sports mascots or the marketing of cars and clothing with their tribal names, or by arguing that studios should hire real Indians as actors – these actions are applauded. However, when these occur in tribal recognition contexts, the tribes are viewed as greedy or racists. The unspoken theme is that tribes are not actin gin the ‘traditional’ Indian way…With their cultures seen as frozen in time, the more tribes deviate from popular representation, the more they are seen as inauthentic. To the degree that they are seen as assimilated (or colonized and enveloped in the hegemonic order), they are also seen as inauthentic, corrupted, and polluted. The supreme irony is that when recognized tribes demand empirical data to prove tribal authenticity, critics charge that they are not being authentically ingenious by doing so.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“After the removal era initiated officially in 1830 and the Seminole Wars of the 1840s, most Americans had the misperception that not Indians remained in the Southeast. Small communities of Indians persisted, however. Largely hidden in isolated pockets of their former homelands, southeastern Indians struggled ot survive, both physically and cultural, in the harsh social an political climate of the nineteenth century South. The groups that remained found refuge in generally undesired places: mountain hollows, swamps, costal marshes and pine-barrens were their homes…Most communities had intermarried with non-Indians and faced challenges to their racial status as Indians—local and state politicians repeated questioned their tribal acknowledgment and tried to break up their reservations.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“As historian Theda Perdue and anthropologist Jack Campisi have noted separately, the closing of all-Indian schools created a crisis for southeastern Indians. When institutions like the East Carolina Indian School in Sampson County, North Caroline, locked its doors, a symbol of Indian pride, independence, and identity was closed as well. Despite the negative publicity surrounding integration, some silver lining soon appeared. The loss of schools prompted many groups to establish formal tribal entities in place of old board of education and related committees.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“Just as the Five Tribes and others were formalizing their tribal governments and running their own programs, legal aid groups were helping nonrecognized tribes do the same: the two were on a collision course. One result was the Federal Acknowledgment Process, establsiehd within the BIA in 1978. Its rigorous criteria and evaluation process reflected the desires of the Five Tribes and many other reservation tribes to have a stringent regimen, on that protected their rights, economic resources, and overall ability to define ‘Indians” and “tribes.” Throughout these debates pulsed questions of “authenticity” and being “real” or “bona fide” Indians and tribes. While academics and unrecognized tribes questioned the ability of any party to accurately define “Indian” and “tribe,” as a practical political and cultural matter tribes and their federal allies groped toward a way to measure and define these highly problematic terms. By 1978 leaders of federally recognized tribes felt they had found the answer in the new Federal Acknowledgment Process, with many unrecognized groups agreeing that finally a way had been found to determine what group were “real” tribes.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“A host of scholars who have studied surviving southeastern Indian groups conclude that few if any of these peoples possess cultures that do not bear the mark of significant contact with nonindigenous societies. Even the most “traditional,” such as the Seminoles of Florida, whom Nancy O. Lurie describes as “Contact-Traditional,” were significantly altered from precolonial days by the time pioneer “salvage” ethnologists described their cultural traits and created laundry lists that have since become benchmarks for defining aboriginal culture in the region. To many more traditional reservation-based groups, having surviving Indian cultural traits is extremely important to proving authenticity, although they are not required for acknowledgement via the BIA process. The existence of surviving Indian cultural traits is highly persuasive to most observers in proving that a group still exists as a viable tribal community.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“Some tribes maintain blood quantum, such as once-quarter proven blood degree from their tribe. Even so-called purely ‘descendancy’ tribes such as the Five Tribes with no blood quantum requirement jealously guard some proven, documentary link by blood to distant ancestors. More than any single BIA requirement, however, this criterion has proven troublesome for southeastern groups because of its reliance on on-Indian records and the confused (and confusing) nature of surviving documents.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

“Ideally, leaders of the Five Tribes would exercise their sovereignty and be the governments that recognize groups that claim to be their blood kin. However, political and legal realities intervene: only the federal government can recognize that a ‘government-to-government’ relationship exists between it and forgotten Indian communities scattered about the country. As such, the Five Tribes and other reservation groups helped establish the Federal Acknowledgment Process within the BIA in 1978 to determine which groups were still living indigenous communities.”
Mark Edwin Miller, Claiming Tribal Identity: The Five Tribes and the Politics of Federal Acknowledgment

Roy   Taylor
“Writing a book is both rewarding and inspiring The preparation, research and introduction of new chapters to an ever increasing text provides enormous excitement as one gets closer and closer to completion The culmination of all the hours of work combined with the emotional input in its creation cannot describe the sense of pride and accomplishment when it is finally published”
Roy Taylor, African Sunsets: A Settlers' Story

Tom C.W. Lin
“We prefer our tribes to the others. We believe in the superiority of our tribe, and we push back against those who threaten our group. Our tribes give us a sense of belonging, cooperation, purpose, comfort, and support. We nurture our tribes with myths and morals, facts and fictions, to bind ourselves to one another.”
Tom C.W. Lin, The Capitalist and the Activist: Corporate Social Activism and the New Business of Change

Gerald F. Gaus
“None of these things spells the death of a tolerant, morally diverse Open Society. But they do remind us that constant talk of 'tribes' - with its implicature about the dangers of being 'primitive' rather than enlightened modern individuals - blinds us to the ways in which modern hyper-individualism in moral thought is at least as much a source of bitterness and conflict. A mob of high-minded individual moralists, attacking a morally opposed view in a university protest or on social media, is not a tribe. To say so is to insult the subtle and cooperative life of tribal societies.”
Gerald F. Gaus, The Open Society and Its Complexities
tags: tribes

“The determination of the shepherds , braving the elements and the rocky terrain with their sheep and goats, is a reminder of the unbreakable human spirit.”
Ajaz Ahmad Khawaja

“In the Hawaiian context, the focus of some of these nationalists has been misdirected at tribal nations rather than at the federal government. I suggest that this distancing and logic entails the feminization of indigeneity, which is relegated to what is seen as characteristically 'female' by Western norms.”
J. Kēhaulani Kauanui, Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism

“As of 2015 only a dozen of the then 567 federally recognized tribal nations recognize same-sex marriage...Other tribes, however, have explicitly restricted same-sex marriage (all following the passage of DOMA), including the Navajo Nation, Cherokee Nation, Muscogee Nation, Chickasaw Nation, and Iowa Tribe. Although Congress could pass a statute that affects Indian Country Lindsay Roberson...considers it highly unlikely, given the federal government's relatively hands-off support for tribal governance.

Within the Navajo context, this issue has brought about deep debate about the nature of tradition. Joanne Barker has written about the battles over same-sex marriage in Navajo Nation (as well as Cherokee Nation). She documents how the tribal legislation bans and defense of them affirm the discourses of U.S. nationalism, especially in their Christian and right-wing conservative forms. IN these cases, the tribal nation's exercise of sovereignty and self-determination replicates the relations of domination and dispossession that resemble the U.S. treatment of Native Peoples.”
J. Kēhaulani Kauanui, Paradoxes of Hawaiian Sovereignty: Land, Sex, and the Colonial Politics of State Nationalism

Pradip Bendkule
“Ekalavya Jayanti is celebrated along with Mahashivratri in Blessing of lord Shiva and Honor of King Ekalavya ; Who was the Most Exemplary Student, the Greatest Tribal Warrior and the Best Archer of the Indian Epic - Mahabharata. Ekalavya means Unwavering Determination and Pure Love in Pursuit of One's Own Masterpiece.”
Pradip Bendkule

Pradip Bendkule
“Eklavya Jayanti is celebrated along with Mahashivratri in Blessing of lord Shiva and Honor of King Eklavya ; Who was the Most Exemplary Student, the Greatest Tribal Warrior and the Best Archer of the Indian Epic - Mahabharata. Ekalavya means Unwavering Determination and Pure Love in Pursuit of One's Own Masterpiece.”
Pradip Bendkule

Neal Stephenson
“There are many people and many tribes, but only so many stories.”
Neal Stephenson, The Diamond Age, or, A Young Lady's Illustrated Prime

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