Becoming a Wildlife Rehabilitator
You must be licensed by the state of Washington before beginning any wildlife rehabilitation and comply with all Washington state wildlife rehabilitation regulations (WAC 232-12-275 and WACs 232-12-841 - 867). Wildlife rehabilitation is extremely demanding, consuming large amounts of time, energy and money. The WDFW strongly recommends that you volunteer at a rehabilitation facility or established individual rehabilitator.
Animal abuse, neglect, and/or cruelty are handled by the Lewis County Sheriff’s Office. Call (360) 748-9286 Monday through Friday, 8am – 5pm or Central Dispatch at (360) 740-1105. In an emergency call 9-1-1.
You are voting for people who won't listen to wise council and stay stuck in their arrogance? Who ask for outrageous amounts of money for ceremonies they falsely claim are Native American and Legal? Who have had a number of core members leave and publicly question their integrity? Who have been censured by many in the Ayahuasca community? And Trinity couldn't even attend the ceremonies because he was denied entry into the country apparently for being suspected of engaging in illegal business activity? Why not root for people who are actually trying to allow the medicine to flourish with good will and discretion?
I'm sorry but they are not kids. They are adults engaged in a very serious matter: Pouring a powerful psychedelic medicine for others in a complex legal, social and spiritual environment. Their poor judgement and delusional tendencies indicate they have no business undertaking such a profound task that they are obviously unprepared for.
I think you need to ask yourself why everyone in the larger community who is aware of what they are doing is alarmed and is counseling them to chill. Why everyone who has been behind the scenes working to promote acceptance and legalization is telling them that they are blowing it. Why so many of the people originally involved with them have left. Why some of the curanderos they list as teachers have asked to be taken off of their website.
Without doubt, Trinity is charismatic. A charismatic Fool who could do much good or much damage. Or perhaps both.
DON'T PAY TO PRAY!!!!
This is about harm reduction. And harm reduction involves the lives and the well-being of the people that are up there on that land. I think the concerns expressed here over the cultish behavior at Trinity are valid.
To a large extent, Pan-Indian communities, events, and service centers are critically important for the support and well-being of Indian tribal members and their descendants. Getting together with other Indian nations and participating in social gathering and ceremonies is a time-honored tradition among Indian peoples.
Describing Pan-Indian identity as a personal spiritual ethic and taking on Lakota ceremonies as the marker of a spiritual way of existence seems troublesome, however. First of all, how do such actions differ from Indian wannabes or New Agers? New Agers believe they can shop around for any variety of the world’s religious elements or belief systems. Their point of view is often described as a super marker pattern, they find whatever they want or need from the religions of the world, and craft them into a personal spiritual belief system and way of life.
I am not against individuals finding multiple paths to the sacred, many Indian nations allow such beliefs and accompanying form of ceremonial participation. The mixing of beliefs is a pattern that is less allowed. In many Indian nations, one can practice a ceremony within the context of the tradition of a specific tribal community, but one must have an invitation and must keep the integrity of the ceremony.
If Pan-Indians take up tribal ceremonies as a personal spiritual path without permission or knowledge from the tribal community, how are they different from New Agers? How does anyone receive power using such a personal and supermarket practice of spirituality?
Pan-Indians who are not tribal members or engaged in an ancestral Indian community should try to recover the community and identity of the nations from which they are descendant. This path may be difficult for some persons, but they should make the effort to return to their historical communities, if they are currently not socially engaged with their tribal nation. Spirituality in Indian communities has both personal and collective aspects.
Furthermore, spirituality is not only a personal commitment, but also a commitment toward personal and community well-being. If not already doing so, Pan-Indians should commit to participate in and support their Indian nations, communities, and spiritual traditions.
Read more at [indiancountrytodaymedianetwork.com]