Results tagged “Plant-based diet” from People So Bold!

This old story tells about how diseases came to dwell among human beings and how medicine came to help people overcome those diseases.  The story reveals the Cherokee understanding that animals are relatives and are not to be mistreated or used for selfish purposes.  It also reveals an ancient intuition, most medicine does come from understanding plants and cultivating their curative possibilities.

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In the old days the beasts, birds, fishes, insects, and plants could all talk, and they and the people lived together in peace and friendship. But as time went on the people increased so rapidly that their settlements spread over the whole earth, and the poor animals found themselves beginning to be cramped for room. This was bad enough, but to make it worse Man invented bows, knives, blowguns, spears, and hooks, and began to slaughter the larger animals, birds, and fishes for their flesh or their skins, while the smaller creatures, such as the frogs and worms, were crushed and trodden upon without thought, out of pure carelessness or contempt. So the animals resolved to consult upon measures for their common safety.

The Bears were the first to meet in council in their townhouse under Kuwâ'hï mountain, the "Mulberry place," and the old White Bear chief presided. After each in turn had complained of the way in which Man killed their friends, ate their flesh, and used their skins for his own purposes, it was decided to begin war at once against him. Some one asked what weapons Man used to destroy them. "Bows and arrows, of course, cried all the Bears in chorus. "And what are they made of?" was the next question. "The bow of wood, and the string of our entrails," replied one of the Bears. It was then proposed that they make a bow and some arrows and see if they, could not use the same weapons against Man himself. So one Bear got a nice piece of locust wood and another sacrificed himself for the good of the rest in order to furnish a piece of his entrails for the string. But when everything was ready and the first Bear stepped up to make the trial, it was found that in letting the arrow fly after drawing back the bow, his long claws caught the string and spoiled the shot. This was annoying, but some one suggested that they might trim his claws, which was accordingly done, and on a second trial it was found that the arrow went straight to the mark. But here the chief, the old White Bear, objected, saying it was necessary that they should have long claws in order to be able to climb trees. "One of us has already died to furnish the bowstring, and if we now cut off our claws we must all starve together. It is better to trust to the teeth and claws that nature gave us, for it is plain that man's weapons were not intended for us."

No one could think of any better plan, so the old chief dismissed the council and the Bears dispersed to the woods and thickets without having concerted any way to prevent the increase of the human race. Had the result of the council been otherwise, we should now be at war with the Bears, but as it is, the hunter does not even ask the Bear's pardon when he kills one.

The Deer next held a council under their chief, the Little Deer, and after some talk decided to send rheumatism to every hunter who should kill one of them unless he took care to ask their pardon for the offense. They sent notice of their decision to the nearest settlement of Indians and told them at the same time what to do when necessity forced them to kill one of the Deer tribe. Now, whenever the hunter shoots a Deer, the Little Deer, who is swift as the wind and can not be wounded, runs quickly up to the spot and, bending over the blood-stains, asks the spirit of the Deer if it has heard the prayer of the hunter for pardon. If the reply be "Yes," all is well, and the Little Deer goes on his way; but if the reply be "No," he follows on the trail of the hunter, guided by the drops of blood on the ground, until he arrives at his cabin in the settlement, when the Little Deer enters invisibly and strikes the hunter with rheumatism, so that he becomes at once a helpless cripple. No hunter who has regard for his health ever fails to ask pardon of the Deer for killing it, although some hunters who have not learned the prayer may try to turn aside the Little Deer from his pursuit by building a fire behind them in the trail.

Next came the Fishes and Reptiles, who had their own complaints against Man. They held their council together and determined to make their victims dream of snakes twining about them in slimy folds and blowing foul breath in their faces, or to make them dream of eating raw or decaying fish, so that they would lose appetite, sicken, and die. This is why people dream about snakes and fish.

Finally the Birds, Insects, and smaller animals came together for the same purpose, and the Grubworm was chief of the council. It was decided that each in turn should give an opinion, and then they would vote on the question as to whether or not Man was guilty. Seven votes should be enough to condemn him. One after another denounced Man's cruelty and injustice toward the other animals and voted in favor of his death. The Frog spoke first, saying: "We must do something to check the increase of the race, or people will become so numerous that we shall be crowded from off the earth. See how they have kicked me about because I'm ugly, as they say, until my back is covered with sores;" and here he showed the spots on his skin. Next came the Bird--no one remembers now which one it was--who condemned Man "because he burns my feet off," meaning the way in which the hunter barbecues birds by impaling them on a stick set over the fire, so that their feathers and tender feet are singed off. Others followed in the same strain. The Ground-squirrel alone ventured to say a good word for Man, who seldom hurt him because he was so small, but this made the others so angry that they fell upon the Ground-squirrel and tore him with their claws, and the stripes are on his back to this day.

They began then to devise and name so many new diseases, one after another, that had not their invention at last failed them, no one of the human race would have been able to survive. The worm grew constantly more pleased as the name of each disease was called off, until at last they reached the end of the list, when some one proposed to make menstruation sometimes fatal to women. On this he rose-up in his place and cried: "Wadâñ'! [Thanks!] I'm glad some more of them will die, for they are getting so thick that they tread on me." The thought fairly made him shake with joy, so that he fell over backward and could not get on his feet again, but had to wriggle off on his back, as the worm has done ever since.

When the Plants, who were friendly to Man, heard what had been done by the animals, they determined to defeat the latter's evil designs. Each Tree, Shrub, and Herb, down even to the Grasses and Mosses, agreed to furnish a cure for some one of the diseases named, and each said: "I shall appear to help two legged one when she calls upon me in her need." Thus came medicine; and the plants, every one of which has its use if we only knew it, furnish the remedy to counteract the evil wrought by the revengeful animals. Even weeds were made for some good purpose, which we must find out for ourselves. When the doctor does not know what medicine to use for a sick man the spirit of the plant tells her.

Adapted  from MYTHS OF THE CHEROKEE  By James Mooney

Addressing himself to Philocrites, Jaume de Marcos writes: "talking generally and not about your individual case (which is surely not unique), if people have two religions, one that is the "authentic" one, the one that appeals to their innermost spiritual feelings, and then UUism as the liberal church that they attend because of some commitment to liberal values or because they like to visit an interfaith place for interesting conversation, or to hear intelligent sermons, then this is a death knell for one of those two places, and I think I know which one is the loser. I wish that this religion rediscovers in time what it is truly about."

Jaume has argued variations on this point before and in different ways.  As I understand his position, Unitarian Universalism is a new religion, distinct from its historical antecedents, and its adherents commitment to Unitarian Universalism should be exclusive.  As I understand his argument when one becomes a Unitarian Universalist one "forsakes all others, clinging only" to this new religion.  In the past he has critiqued "hyphenated UUs" and raised critiques of religiously plural congregations.

His idea of Unitarian Universalism is compelling for its simplicity,  and he is not unique in holding that Unitarian Universalism as a singular religion (as contrasted to a pluralistic faith community.)  But Juame's position is not based on the very real and spiritually  rich Unitarian Universalist faith community that exists in the United States in 2006.    Suffice to say we are diverse, and we have learned to embrace even greater diversity by becoming a pluralist faith community.  That we are a pluralistic is a fact,  we may never become a singular religion again.  Scolding us for what we have become based on an ideal is "ideological."  (I will write about our social history and its challenges at another time.)

In this post I wish to take up what I take to be the most offensive challenge of Jaume's argument.  Is it true that a good Unitarian Universalist must have one, and only one religious identity and that identity should be pretty much the same for every Unitarian Universalist?  He argues that if we have a "more authentic" religious or spirituality separate from generic Unitarian Universalism, we will find ourselves leaving this faith community.  Thus he is challenging the idea that we can be loyal to this pluralistic faith community and engaged in deep spiritual work that is unique to us alone, (or which we share with some identity group within Unitarian Universalism or outside Unitarian Universalism.)  Do we divide Unitarian Universalism by deepening our personal, spiritual, ethical and/or cultural identities beyond generic Unitarian Universalism?    I disagree with Jaume, it is my contention that the genius of Unitarian Universalism is that it encourages us in a spiritual journey that may be separate, but not apart from Unitarian Universalism.

Who am I to have an opinion?  What is my experience with living this question, resolving it in practice?  I became a young adult and joined a Unitarian Universalist congregation during the year of the merger, and before that I was either a participant in Liberal Religious Youth or child in a Unitarian Sunday School and home. (My wife thinks that it is  important to add that I born to Unitarian parents,  I was nurtured in the faith before I went to Sunday school.)  I am a minister in fellowship with the Unitarian Universalist Association.  I have been elected to positions of trust in our Association many times over the last four decades.  Unitarian Universalism is part of my identity.  My commitment to this faith community is solid, I am no seeker floating in to check the Unitarian Universalists out and see if it will meet my needs.  I learned long ago that that is not likely to happen.  I stay because I am committed to helping Unitarian Universalism become what it proclaims itself to be.

In Unitarian Sunday School and Liberal Religious Youth we were encouraged to develop our own spirituality.  I have tried again and again.  We are never finished spirituality.  Presently,  I read sacred literature, the Bible and but not only the Bible.  I reflect on what I read.  Then I pray.  Then I journal.  And then I serve.  I reflect on my praying, journaling and service and learn from my reflections.

I was taught to work on my unique spirituality before there was a Unitarian Universalism, this idea was and is and will be a foundation stone of this faith community.  Our faith community teaches us that each of us are unique and have unique gifts, we are called to develop our own spirituality, the faith community will support us on this journey and hear our learnings and celebrate our uniqueness. (I repeat, I was taught this in 1957.  If Jaume doesn't like this idea of  developing a unique spirituality, he should talk to the religious educators and clergy of two and three generations past.  He should talk to Emerson.  It is too late to argue that we shouldn't be who we are.  It is who we are.

I was influenced as a child by older relatives who were traditional Cherokee and kept the traditions alive.  My parents experienced the racism in the larger society and the racism within this faith community and saw the solution in integration and being modern, they did not encourage me to identify with the Cherokee ways.  After trying integration, I learned to appreciate the Cherokee way in mid-life.  I developed a way of looking at the world through the eyes of my extended family.  I studied with relatives who had embraced the traditional ways.  That has become part of my spiritual identity as well.

My parents were Unitarian Christians.  I cherish what they taught me.  I am a disciple of Jesus, who for me was a non Western, impoverished day laborer who witnessed peace and justice.  Being a disciple means to resurrect Jesus in my practice.  I have had a long standing, if at times stressed relationship with the Unitarian Universalist Christian Fellowship.  Being critical of the European ways of being Christian, and a lover of Jesus is part of my identity.  This is an aspect of my spiritual identity that is separate, but not apart from Unitarian Universalism.

As a teenager in Liberal Religious Youth, I decided that I would not be a victim of the racism I encountered among the Unitarians, and I became engaged in the work of transformation.  I am committed to an Unitarian Universalism that is on a journey toward wholeness to overcome its brokenness relative to racism, cultural oppression, sexism, heterosexism, classism, ablism,    Too often the work of transformation has been deformed by ideology, an unloving rejection of the contradictory humans who make up our faith community in favor of an ideal of what we ought to be.  I have joined with others in seeking transformation with a commitment to reconciliation.  During those years I have witnessed that women, gays, lesbians, the differently abled, Unitarian Universalists of African descent, Latino-Latina-Hispanics, Asian and Pacific Island descent Unitarian Universalists who have experienced themselves as empowered and become deeper Unitarian Universalists through the experience of forming identity groups.  For me, the work of transformation is soul work, it is part of my spirituality.  This work has not been fed by generic Unitarian Universalism.  But the spiritual perspective that we have gained over the decades from this work has enriched Unitarian Universalism.  Transformation work is a spirituality, a source of our living tradition, and those who practice it develop a spiritual identity that is separate but not apart from Unitarian Universalism.

As I began to develop a spiritual practice based on the wisdom of the Cherokee people, I sought to articulate and practice an ethic of right relationship with animals (my non human relations.)  Ten years ago I joined the Unitarian Universalists for the Ethical Treatment of Animals.  I was on the board as Vice President, but in  a couple of years it became clear that that organization had one vision of what the ethical treatment of animals must be, and thinking differently than the anti hunter, anti fisher vegan party line made me an outsider.  I support UUFETA positions on factory farming, and oppose their positions on indigenous fishing rights.  This too is a distinct part of my spiritual identity.  It is separate, but not apart from Unitarian Universalism.

My spirituality has been formed by being in critical but loving relation with Unitarian Universalists and forming connections with people who were oppressed and marginalized by the Unitarian Universalist mainstream.  I celebrate the freedom and responsibility to attend to my own spiritual life and support others in their journeys.  I have never been nourished by generic Unitarian Universalism.  I am a practicing, devoted Unitarian Universalist, "hyphenated" and separated yet part of the whole.

I read Jaume's pronouncement above with dismay. With all due respect for the Jaume's good intentions, I experience the statement to reflect a judgment that has little to do with how many of us live out our faith as Unitarian Universalists.  I think we long ago found what this faith community is about, which is is becoming a pluralistic community in which many separate but not apart ways of being Unitarian Universalist could contribute to strengthening and renewing and deepening our common life together.

Marjorie and I are effectively vegetarian, we eat fish on occasion. Marjorie hasn't had beef or pork in thirty years. She doesn't do caffein. We don't moralize about it, it just part of our religious and ethical life style.

The hospital tray I just sent back included beef broth, jello, and iced tea. It also had some reconstituted grape juice with corn syrup sweetner. I sent it back.

I feed her Miso soup, and fruit juices brought from home. I think I will smuggle in an apple.

Vegetables and fruits are easier to digest.

Yesterday, she forgot that jello had bone tarrow in it, and it made her sick.

Our diet is not about moral witnessing, it is about how we live our life.

Walked around Sante Fe this afternoon. We have been free to walk during the early morning, and lunch breaks, but today we skipped lunch and finished our business by two.

Spent time looking at art. This is Sante Fe. Did several galeries and the Museum of Contemporary Native American Art. Like all museums some of the art was exciting and bold, and some was interesting and puzzling. Settled into a easy chair in the Museum store and started reading a wonderful book on Native American foods. Some great vegetarian recipes.

After my post on "Cheap Meat" yesterday, Shawn Anthony inquired of vegetarian resources, says he gets tired of eating the same old thing. HAFIDHA SOFÍA recommended beans, there is an amazing variety of beans all of which are rich in protein and can be combined to create nutritional and delicious meals. Beans and corn were the staple of the Cherokee and most North American Native Peoples east of the Mississippi and the Europeans conquers remarked on how tall and healthy they were. Lentils and bulgar kept the ancient civilizations of Mesopotamia feed, chick peas are a staple in Syria and North Africa. We can go on and on. With peppers, onions, and seasonings, a person could live well on beans.


I have recommended these two resources to transitional vegetarians.

"The New Becoming Vegetarian: The Essential Guide To A Healthy Vegetarian Diet" (Vesanto Melina, Brenda Davis)

I recommend "New Becoming" because it talks about the life style issues involved, and developing one's own style. It has good thinking about families with children.

"Student's Vegetarian Cookbook, Revised : Quick, Easy, Cheap, and Tasty Vegetarian Recipes" (Carole Raymond)

I recommend "Student's Vegetarian" because it is simple, so many recipes take forever and require exotic ingredients. My own cooking time is thirty minutes, and I save food ideas that look like they take a lot of time.

I have been struggling with vegetarianism for thirty years. Neither of my parents looked favorably on vegetarianism. Meat meant protein, and protein meant health. And that was that.

I never experienced the revulsion to killing an animal that many vegetarians report as preceding their conversion experience, my attraction to forgoing meat was motivated by other concerns. First, the fact that most of the world's people subsist on vegetable proteins mostly drawn from the legumes, seeds, and nuts. The information that we could solve world hunger if we feed the soy beans that the U.S feeds to cattle to people was shocking information. I tried vegetarianism for several years in keeping with diet for a starving planet. When I remarried ten years ago, my spouse had also tried vegetarianism, and had been advised by dietitian to eat some fish occasionally - so we became almost vegetarians with a little seafood.

When I began to explore Native American spirituality I began to develop an ethic relative to animal food that made sense to me. I will eat fish if it has been caught by fishing the high seas, but I would strive to avoid factory farmed fished. I have gone fishing and eat what I caught as well. I have never had an opportunity or desire to engage in the hunt, but I have less moral objections to hunting than I do the meat and poultry industry. I do experience the whole idea of factory farming as morally reprehensible. But I have also thought that such meat and poultry was unhealthy. Now I read an article that reports that factory farm raised meat and poultry creates a serious health risk.

Abid Aslam writes "Crowded, inhumane, and unhygienic conditions on factory farms can sicken animals . . . Additionally, factory farmed meat and fish contain ''an arsenal of unnatural ingredients'' including chemical and other pollutants, arsenic, and hormones.

World beef prices have fallen roughly 25 percent over the past 30 years, Nierenberg says, and meat consumption is rising fastest not in the West but in the developing world.

From the early 1970s to the mid-90s, meat consumption in developing countries grew by 70 million tons, nearly triple the rise in industrial nations.

Some might see that as good news, an indication that people in poor countries are eating more protein. Nierenberg, however, says that ''as developing countries continue their climb up the protein ladder, the genetic stock of their livestock is eroding as higher-producing industrial breeds crowd out indigenous varieties.''
The less diverse the herds, the more susceptible they are to the diseases that stalk the feed lots, scientists have said."

Within a generation we might see a revolution in how we eat and we will look on our present meat based diet in the same way we now look on smoking tobacco.