欧宝娱乐

“No soldiers, no gendarmes or police, no nobles, kings, regents, prefects, or judges, no prisons, no lawsuits - and everything takes its orderly course. All quarrels and disputes are settled by the whole of the community affected, by the gens or the tribe, or by the gentes among themselves; only as an extreme and exceptional measure is blood revenge threatened-and our capital punishment is nothing but blood revenge in a civilized form, with all the advantages and drawbacks of civilization. Although there were many more matters to be settled in common than today - the household is maintained by a number of families in common, and is communistic, the land belongs to the tribe, only the small gardens are allotted provisionally to the households - yet there is no need for even a trace of our complicated administrative apparatus with all its ramifications. The decisions are taken by those concerned, and in most cases everything has been already settled by the custom of centuries. There cannot be any poor or needy - the communal household and the gens know their responsibilities towards the old, the sick, and those disabled in war. All are equal and free - the women included. There is no place yet for slaves, nor, as a rule, for the subjugation of other tribes.”
― Frederick Engels, The Origin of the Family, Private Property and the State

“I will willingly abandon this miserable body to hunger and suffering, provided that my soul may have its ordinary nourishment.”
― Saint Kateri Tekakwitha

“Their Policy in this is very wise, and has nothing Barbarous in it. For, since their preservation depends upon their union, and since it is hardly possible that among peoples where license reigns with all impunity -- and, above all, among young people -- there should not happen some event capable of causing a rupture, and disuniting their minds, -- for these reasons, they hold every year a general assembly in Onnonta茅. There all the Deputies from the different Nations are present, to make their complaints and receive the necessary satisfaction in mutual gifts, -- by means of which they maintain a good understanding with one another”
― Reuben Gold Thwaites, The Jesuit relations and allied documents [microform]: travels and explorations of the Jesuit missionaries in New France, 1610-1791

“I sat at a lunch table with a professor of premonotheistic spirituality, plus several women from some of the tribes in this state that has more Native Americans than any other. All agreed that the paradigm of human organization had been the circle, not the pyramid or hierarchy鈥攁nd it could be again.

I鈥檇 never known there was a paradigm that linked instead of ranked. It was as if I鈥檇 been assuming opposition鈥攁nd suddenly found myself in a welcoming world; like putting one鈥檚 foot down for a steep stair and discovering level ground.

Still, when a Laguna law student from New Mexico complained that her courses didn鈥檛 cite the Iroquois Confederacy as the model for the U.S. Constitution鈥攐r explain that this still existing Confederacy was the oldest continuing democracy in the world鈥擨 thought she was being romantic. But I read about the Constitutional Convention and discovered that Benjamin Franklin had indeed cited the Iroquois Confederacy as a model. He was well aware of its success in unifying vast areas of the United States and Canada by bringing together Native nations for mutual decisions but also allowing autonomy in local ones. He hoped the Constitution could do the same for the thirteen states. That鈥檚 why he invited two Iroquois men to Philadelphia as advisers. Among their first questions was said to be: Where are the women?”
― Gloria Steinem, My Life on the Road

“They still possess virtues which might cause shame to most Christians. No hospitals are needed among them, because there are neither mendicants nor paupers as long as there are any rich people among them. Their kindness, humanity, and courtesy not only make them liberal with what they have, but cause them to possess hardly anything except in common. A whole village must be without corn before any individual can be obliged to endure privation. They divide the produce of their fisheries equally with all who come”
― Reuben Gold Thwaites, The Jesuit relations and allied documents [microform]: travels and explorations of the Jesuit missionaries in New France, 1610-1791

“Six centuries ago, the pre-Colombian natives who settled here named this region with a word that in their language translates to, 'The Mouth of the Shadow.' Later, the Iroquois who showed up and inexplicably slaughtered every man, woman, and child in those first tribes renamed it a word that literally translates to, 'Seriously, Fuck this Place.”
― David Wong, This Book Is Full of Spiders

“There is an Iroquois myth that describes a choice the nation was once forced to make. The myth has various forms. This is the simplest version. A council of the tribes was called to decide where to move on for the next hunting season. What the council had not known, however, was that the place they eventually chose was a place inhabited by wolves. Accordingly, the Iroquois became subject to repeated attacks, during which the wolves gradually whittled down their numbers. They were faced with a choice: to move somewhere else or to kill the wolves. The latter option, they realized, would diminish them. It would make them the sort of people they did not want to be. And so they moved on. To avoid repetition of their earlier mistake, they decided that in all future council meetings someone should be appointed to represent the wolf. Their contribution would be invited with the question, 鈥榃ho speaks for wolf?”
― Mark Rowlands

“Given the profound alienation of modern society, when combat vets say that they miss the war, they might be having an entirely healthy response to life back home. Iroquois warriors did not have to struggle with that sort of alienation because warfare and society existed in such close proximity that there was effectively no transition from one to the other.”
― Sebastian Junger, Tribe: On Homecoming and Belonging