Deleno Carter - Coming Home

Deleno Carter - Mojave Desert

Windigo

The Wendigo (also known as Windigo, Weendigo, Windago, Windiga, Witiko, Wihtikow, and numerous other variants) is a mythical creature appearing in the mythology of theAlgonquian people. It is a malevolent cannibalistic spirit into which humans could transform, or which could possesshumans. Those who indulged in cannibalism were at particular risk, and the legend appears to have reinforced this practice as taboo.
Wendigo psychosis is a culture-bound disorder which involves an intense craving for human flesh and the fear that one will turn into a cannibal. This once occurred frequently amongAlgonquian Native cultures, though has declined with the Native American urbanization.

The Wendigo is part of the traditional belief systems of variousAlgonquian-speaking tribes in the northern United States andCanada, most notably the Ojibwa/Saulteaux, the Cree, and theInnu/Naskapi/Montagnais. Though descriptions varied somewhat, common to all these cultures was the conception of Wendigos as malevolent, cannibalistic, supernatural beings (manitous) of great spiritual power. They were strongly associated with the Winter, the North, and coldness, as well as with famine and starvation.

All cultures in which the Wendigo myth appeared shared the belief that human beings could turn into Wendigos if they ever resorted to cannibalism or, alternately, become possessed by the demonic spirit of a Wendigo, often in a dream. Once transformed, a person would become violent and obsessed with eating human flesh. The most frequent cause of transformation into a Wendigo was if a person had resorted to cannibalism, consuming the body of another human in order to keep from starving to death during a time of extreme hardship or famine.
Among northern Algonquian cultures, cannibalism, even to save one's own life, was viewed as a serious taboo; the proper response to famine was suicide or resignation to death. On one level, the Wendigo myth thus worked as a deterrent and a warning against resorting to cannibalism; those who did would become Wendigo monsters themselves.

Among the Assiniboine, the Cree and the Ojibwa, a satirical ceremonial dance was originally performed during times of famine to reinforce the seriousness of the Wendigo taboo. The ceremonial dance, known as a wiindigookaanzhimowin in Ojibwe and today performed as part of the last day activities of the Sun dance, involves wearing a mask and dancing about the drum backwards. The last known Wendigo Ceremony conducted in the United States was at Lake Windigo of Star Island of Cass Lake, located within the Leech Lake Indian Reservation in northern Minnesota.

The term "Wendigo psychosis" (also spelled many other ways, including "Windigo psychosis" and "Witiko psychosis") refers to a condition in which sufferers developed an insatiable desire to eat human flesh even when other food sources were readily available, often as a result of prior famine cannibalism; Wendigo psychosis is identified by Western psychologists as a culture-bound syndrome, though members of the aboriginal communities in which it existed believed cases literally involved individuals turning into Wendigos. Such individuals generally recognized these symptoms as meaning that they were turning into Wendigos, and often requested to be executed before they could harm others. The most common response when someone began suffering from Wendigo psychosis was curing attempts by traditional native healers or Western doctors. In the unusual cases when these attempts failed, and the Wendigo began either to threaten those around them or to act violently or anti-socially, they were then generally executed. Cases of Wendigo psychosis, though real, were relatively rare, and it was even rarer for them to actually culminate in the execution of the sufferer.
One of the more famous cases of Wendigo psychosis involved a Plains Cree trapper from Alberta, named Swift Runner. During the winter of 1878, Swift Runner and his family were starving, and his eldest son died. Twenty-five miles away from emergency food supplies at a Hudson's Bay Company post, Swift Runner butchered and ate his wife and five remaining children. Given that he resorted to cannibalism so near to food supplies, and that he killed and consumed the remains of all those present, it was revealed that Swift Runner's was not a case of pure cannibalism as a last resort to avoid starvation, but rather of a man suffering from Wendigo psychosis. He eventually confessed and was executed by authorities atFort Saskatchewan. Another well-known case involving Wendigo psychosis was that of Jack Fiddler, an Oji-Creechief and shaman known for his powers at defeating Wendigos. In some cases this entailed euthanizingpeople suffering from Wendigo psychosis; as a result, in 1907, Fiddler and his brother Joseph were arrested by the Canadian authorities for murder. Jack committed suicide, but Joseph was tried and sentenced to life in prison, he was granted a pardon, but died three days after in jail, without knowing about it.
Fascination with Wendigo psychosis among Westernethnographers, psychologists, and anthropologists led to a hotly debated controversy in the 1980s over thehistoricity of this phenomenon. Some researchers argued that Wendigo psychosis was essentially a fabrication, the result of naïve anthropologists taking stories related to them at face value. Others, however, pointed to a number of credible eyewitness accounts, both by Algonquians and by Westerners, as proof that Wendigo psychosis was a factual historical phenomenon.
The frequency of Wendigo psychosis cases decreased sharply in the 20th century as boreal Algonquian people came in to greater and greater contact with Western ideologies and more sedentary, less rural lifestyles. While there is substantive evidence to suggest that Wendigo psychosis did exist, a number of questions concerning the condition remain unanswered.

Connyland Gasser Delphinarium : Une Honte Suisse

Many people desire an existence free of coercive authority, where all are at liberty to shape their own lives as they choose for the sake of their own personal needs, values, and desires. For such freedom to be possible, no individual person can extend his or her sphere of control upon the lives of others without their choosing. 

Many who challenge oppression in the modern world strive toward their conception of a "free society" by attempting to merely reform the most powerful and coercive institutions of today, or to replace them with "directly democratic" governments, community-controlled municipalities, worker-owned industrial federations, etc. Those who prioritize the values of personal autonomy or wild existence have reason to oppose and reject all large-scale organizations and societies on the grounds that they necessitate imperialism, slavery and hierarchy, regardless of the purposes they may be designed for. 

 A currency depended slave society is civilization's current dominant manifestation. 

A currency slave economy is controlled mainly by state-chartered corporations; these organizations are owned by stockholders who are free to make business decisions without being held personally accountable for the consequences. Legally, corporations enjoy the status of individuals, and thus an injured party can only target the assets of the company in a court case, not the possessions or property of the individual shareholders. and what do your animals have... well they have us to brings justice and some peace to there miserable  lives.

Those employed by corporations are legally required to pursue profit above all other possible concerns (e.g., ecological sustainability, worker safety, community health, in this case animal welfare, a person can be fired, sued, or prosecuted if they do otherwise. 

As a technologically advanced form of civilization, A currency depended slave society  encroaches upon and utilizes even greater territory, causing further reduction of the space available for life to freely flourish and move for its own purposes. Like civilization, currency dependent slaves conscripts both human Animal and non-human animal life into servitude if regarded as useful, and if regarded as otherwise it is disposes of . 

Under a currency depended slave society , most animals and people spend the majority of each conscious day (typically 8-12 hours) engaged in meaningless, monotonous, regimented, and often physically and mentally injurious labor to obtain basic necessities... like begging for food from you the trainer or better yet the prison guard. 

Privileged individuals also tend to work intensively and extensively, but typically to respond to social pressure or to satisfy an addiction to commodified goods, services and substances for pleasure . Because of the dullness, alienation, and disempowerment that characterizes the average daily experience, civilization exhibits high rates of depression, mental illness, suicide, drug addiction, and dysfunctional and unconscious abusive relationships as we can see here with this Dolphinarium, circuses and other animal attraction , along with other numerous vicarious modes of existence (e.g., through television, movies, pornography, video games, internet facebook etc). 

Because mass organizations must increase production to maintain their existence and to expand, they tend to imperialistically extend their scope of influence. Because cities and industries rely upon outside inputs, they aim to seize the surrounding areas for industrial use like large scale aquatic centers, rendering it inhospitable to both non-human ecosystems and self-sufficient human communities. This area will expand in relation to any increase in popularity. One could argue that industrial production could be maintained and yet scaled down, leaving ecosystems and non-industrial peoples some room to co-exist. Firstly, this proposal invites the question of why civilization should determine its own boundaries, instead of the victims of its predation. Secondly, there are no historical examples of production economies that do not expand, mainly because they must expand after depleting the resources available to them at any given time. 

The structural complexity and hierarchy of civilization must be refused, along with the political and ecological imperialism that it propagates across the globe. Hierarchical institutions, territorial expansion, and the mechanization of life are all required for the administration and process of mass production to occur. 

Only small communities of self-sufficient individuals  can coexist with other beings, human or not, without imposing their authoritarian will upon them.

The Liberation from a currency depended slave society  is TRUE freedom