The planet, our mother, Grandmother Earth, is physical and therefore a spiritual, mental, and emotional being. Planets are alive, as are all their by… - Paula Gunn Allen

(JB: Certain anthropologists, such as Elsie Clew Parsons, have "written off" Laguna, saying it no longer has a kiva, it's no longer really a Pueblo. Parsons comes close to saying it's not even Indian. How do you respond to that point of view?) ALLEN: I usually laugh because it's such a limited point of view. But then I say, "Okay, why are people always looking further back?" They've got to find a utopia-the perfect place-and Indians always fail them. Indians are always not quite something or other, whatever the something or other is that they want. People will come up to you and say, "There aren't any Indians anymore. You know, Indians put Pampers on their babies! They watch T. V.!" And all of this means that Indians are not Indian to the white world which loves Indians and is looking for the lost noble savage or something like that. I will say Parsons's work in itself indicates that they were so thoroughly primitive, so thoroughly wilderness people, that how she could write them off simply astonishes me.

Ritual provides coherence and significance to traditional narrative as it does to traditional life. Ritual can be defined as a procedure whose purpose is to transform someone or something from one condition or state to another. While most rituals are related in some way to communitas, not all have social relationship and communication as their purpose. Their communitarian aspect derives simply from the nature of the tribal community, which is assumed to be intact as long as the ritual or sacred center of the community is intact. [...] It is not so much an idea of community as it is a tangible object seen as possessing nonrational powers to unite or bind diverse elements into a community, a psychic and spiritual whole. Thus a healing ritual changes a person from an isolated (diseased) state to one of incorporation (health); a solstice ritual turns the sun’s path from a northerly direction to a southerly one or vice versa; a hunting ritual turns the hunted animal’s thoughts away from the individual consciousness of physical life to total immersion in collective consciousness. In tribal traditions beings such as certain people and beasts, the sun, the earth, and sacred plants like corn are in a constant state of transformation, and that transformative process engenders the ritual cycle of dying, birth, growth, ripening, dying, and rebirth. In the transformation from one state to another, the prior state or condition must cease to exist. It must die.

Old women are powerful. They really are powerful. That's not a culture perception, that's a fact. So, what you do with powerful people whom you don't wish to have powerful is you put a mind trick on the whole society. You convince them that those who have power do not have power. You do that by degrading them, trivializing them, disappearing them, and murdering them. They were murdered in great numbers toward the end of the Middle Ages. And that thing is kept up by talking about "old bags" and "old witches" and "old crones" and making fun of them, laughing, and saying, "Don't go near her-she's got the Evil Eye," which is what immigrant populations do. All those sorts of things instill in the minds of all people that old women are not powerful because, of course, they are. If they weren't really powerful, would it be necessary to do all we do to them? It wouldn't be. (JB: Isn't this one of the lessons now being learned by many women in the United States?) ALLEN: Finally. (JB: A lesson that American Indian women could have taught...) ALLEN: If non-Indians had bothered to pay attention. Yes. I think of old women not as grotesque and ugly, but as singular with vibrancy, alive just as the leaves get before they fall...the older you get the more you come into your own and the more your stability increases and your knowledge and your sense of who you are and how things ought to go.