How to Avoid Toxins in Your Home

Detoxification by Dr. coque iphone xs max Jeanette Ryan, D.C. coque iphone 8

“Today, more than 95% of all chronic disease is caused by food choice, toxic food ingredients, nutritional deficiencies and lack of physical exercise.”

~ Mike Adams Question: How do I avoid getting toxins in my body in the first place? Answer: Taking some simple measures can reduce the environmental toxins in your home and reduce the amount that gets into your body. Detoxing our bodies is always a very good thing to do and I like to create personalized detox programs for my clients. However, one of the important things to know is how to avoid getting toxins in your body in the first place. coque iphone pas cher The following are some simple measures you can take to greatly reduce the environmental toxins in your home and greatly reduce the amount that gets into your body. Kitchen: Don’t microwave food in plastic. Use glass or ceramic, best with a glass cover or wax paper. coque iphone 2019 Filter your drinking water. MultiPure offers high quality affordable systems. Use glass or stainless steel water bottles only. No plastic. Use non-toxic, biodegradable dishwasher soap without phosphates, chlorine or NPE. coque iphone xs max Look for BioKleen, Ecover, Seventh Generation, and LifeTree brands. coque iphone 6 Don’t resort to spray cans of toxic bug killer. Instead, use boric acid-based bait stations and be rigorous about sealing every little crack with non-toxic glue and keeping bits of food wiped clean. Bedroom: Dust and vacuum frequently with a Hepa Filter vacuum or Dyson vacuum. Vacuum upholstered furniture and the mattress as well. If possible, use wood flooring, a non-toxic mattress, and organic cotton sheets. Use cedar chips or real lavender sachets instead of mothballs. If allergy prone, use dust mite covers on your mattress and pillows. Bathroom: Use aluminum-free, paraben free, and pthalate free deodorant (not antiperspirant), and skin care and hair products. Good skin care lines include: MyChelle, Jurlique and Collective Wellbeing. Use nontoxic products to clean your bathroom. Baking soda is great for cleaning sinks and tubs; just add a little vinegar or lemon juice. Ventilate your bathroom. Open windows and use the exhaust fan to prevent mold growth. Garage: Don’t stockpile old solvents and paints that may contain volatile organic compounds (VOCs). Buy non-VOC paints, and buy only what you will use. Visit this website to find out where you can properly dispose of your old paints and solvents. Don’t put them in the trash or down a drain. Air out your new car. That new car smell is highly toxic, so keep your windows open as much as possible until it’s gone. Learn more about Dr. Ryan and her practice at Article courtesy of Dr. Jeanette Ryan, D.C.

Hidden Gems: The Demonstration Village

Hidden Gems: Mati Waiya of Wishtoyo Chumash Demonstration Village

We are long-time teachers and native Angelenas who love to share the hidden gems in our favorite city. In this series, we interview local heroes whose passions and work inspire us.

We interviewed Mati Waiya at Wishtoyo’s Chumash demonstration village on the bluffs in Malibu overlooking the Pacific Ocean, where a stream meets the ocean. We learned how his passion and practice of traditional culture guided him to build a place that inspires, teaches, and brings peace.

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What was your vision for this site?

This 8,000-year-old Chumash village site had become derelict with trash, rusted water tanks, invasive species and excess concrete blocking the water flow in the creek. Twelve years ago, I cleared a space the size of a small plate, arranged some stones into a circle, and made my first offering to ask permission from the ancestors. I came here every day, even if it was for fifteen minutes, to make my offerings and prayers. At first, I didn’t have a blueprint in my mind, but when I framed the first three houses Aps before we attached the tule reeds, It was like, “You can see it’s really going to happen!” We’ve been building for seven years, about half done.

Tell us about the early days at the Foundation.

We finally got the thatching on the first house. My wife and I slept in it. We did a ceremony, woke up
the fire; the fire illuminated the ceiling with a beautiful flame. We came outside and looked back at the
fire. It looked like a heartbeat. We thought, ‘how beautiful, this is how it was, how we lived.’ She and I
put a grill on the fire, cooked some dinner, we could hear seals bark and owls and coyotes call — it was a beautiful starry night — what a life! In the morning we picked up the door flap and you could see the whales migrating and blowing spumes. It was unreal to see this all come alive.

What do you hope children find here?

When kids come here, they get a sense of how Chumash Peoples lived in a paradise — water clean, skies clear, you could see the constellations, and your dream-time was real. You could see whales, dolphins, and grizzly bears. We in the modern world have taken all that away and one day we will regret it. Through this village and our messaging, and dance and story and song, and experience and smell and sound and sight, all these things are how we share a People’s way of life and culture. This connection to culture is what has been missing from the environmental movement.

Our stories of courage empower children with their right to be heard, to have a healthy world around them. No one has the right to take that away from you. Be heard, speak your truth. This will be your world. Maybe one day you will wish for clean energy, no fossil fuels. Our youth will be making the decisions. We must build a foundation, invest in the future we’ll never see. That’s what I believe we do here.

What could we expect at a typical school trip?

We welcome a group of 60-70 students, and break into sessions. They learn a dolphin calling song, they go into a traditional house, they see a tomol (traditional redwood plank canoe). We take them inside one of the aps (traditional round tule-thatched home) and show a power point depiction of whales, dolphin dancers, pelican flutes — how we live as a maritime people — and the impact of pollution and plastic on these resources. We show them some of our native plant restoration, and teach about endangered plants and medicine and the importance of stewarding the environment. I dress in traditional ceremonial Regalia and paint to tell a story about courage — the little kangaroo mouse looking for its courage, Red-tailed hawk and the sun, what would happen if the sun didn’t come out? I use a big drum and they feel it vibrate, I get them up to dance with me, they’re physically involved. They see the history and ceremony, fire, sounds, village, ocean, science, song, language. They don’t want to leave, and we tell them, ‘You have to go now.’

Why is Wishtoyo important?

What we offer is beyond outdoor education. Letters come back with drawings of our village and thanking us for taking the time to teach them to be good stewards of their home. We read them and know — we’re getting through to them! Our culture was almost lost. Look how meaningful it is in this time when this world is really at the verge of destruction.

A little blond child asked me, ‘Mati, how do I become an Indian?’ I told him that inside, if you love dolphins and whales and rivers and you believe these are important, it’s already in you. Children are born pure without influence and they learn by example. We send men to the moon, but here we launch prayers for healing, to remind us of the hurt and suffering going on in the world, to empower youth and innocent kids to have hope besides what they see on computers and tv.

Did you grow up in the traditional culture?

I knew about my native background from my grandmother and great grandmother and family. They were assimilated into working on Rancherias. Being “Mexican” was safer during the end of Mission times and the American campaign to get rid of Indians by any means possible. In school I learned American ways, see Dick and Jane run, white picket fence, stories about the padres being so great, learning English, getting in trouble if you speak Spanish — we learned Spanish because they took away our names and gave us Europeanized names. I also saw my mom and uncle involved in Chumash culture.

What made a difference in your life?

I was trying to be a successful contractor, had a lot of work going, but one day I realized ten years had just flown right by me, and this can’t be what life is about. I took a step back and thought about where I wanted to go. I didn’t want to put my head on my pillow at the end and think, “I didn’t live the life I could have.” I started seeing the Leave it to Beaver world was a big farce. One day I saw an elder, Tony Romero, pope of the Chumash, and I thought, “I know you, you live inside me.” My whole life changed forever.

What happened?

Like I was born in another world, I apprenticed with my teachers for twelve years about the different rituals, coming of age, marriage, birthing, death, seasons, songs, prayers. Kote Lota, Tony Romero and Choi Slo, are my teachers. I was the right age, a young man, someone who could learn. Now, almost 30 years later, you do become that teacher, living that life, dedicated to ceremonies and rituals and songs, and understanding that parallel world.

What do you feel you learned?

Some people talk about god being everywhere. This cultural life is everywhere, whether in language or resources or the practice of song, story, or art. How do you find the realignment, re-identification of the spirituality and beauty of this culture? We can’t blame the white man. How do you drop that weight and be truly free? This is how, by being involved in a culture that is healing and cleansing, not in a culture that has nothing to offer you, not some kind of hope, not something you can’t trust. Sometimes we are afraid to get out of our shells because we always have that armor on because we might not understand what’s going on in our internal world, or in our families.

But when you have the freedom of the land or nature, you live life as it is. We have resistance to being truly free. To be involved in this culture means to be involved with nature and the world that is your future till you die.

What does being on this land offer?

Being in touch with our earth through song, culture, medicine, dance, therapy, harvest. You think of the relationships of grandmother moon and the habitats and the greatest teacher, nature. In the sweat lodge, we heat the stones and offer water and herbs, and the steam comes up and that’s the breath of the ancestors. Being an environmentalist is one thing but being a practitioner of nature is a little different, it lives in you and you live in it. We’ve distanced ourselves from something that really was our understanding of life. Now everything moves really fast. We don’t have that interpersonal contact. I want to read your body language and get your truth. You can go to a sacred area or a mountain or river or island — maybe a loved one is buried there with prayers from a grandmother. With all the diversity of our prayers and loved ones, we have so much to learn from one another. How do the people regain their strength and faith except by taking a step back and looking through the eyes of the ancestors, living in peace with the children and the fragileness of the world and this life? When you live a life in this culture, the spirituality and sacredness and ceremony is so present it’s hard to live a lie.

What should we understand about local history from the point of view of the Chumash?

Don’t dwell on history, that doesn’t really help. If you are talking to older people, you can talk about the brutality of the padre’s time, when they raped our daughters and fed our kids to the dogs to save a bullet. The El Camino Real signs are like swastikas to Jews. Posses were told that we don’t deserve to be on this land, and were paid bounties to kill us. The padres took our whole way of life. The only things remaining from our people are the adobe blocks they made for the missions. This country was birthed in violence, and we were forced to be a part of it. Before that we had lived in harmony for thousands of years, sending messengers up the coast when a whale washed ashore or an animal was caught inviting everyone to share. We’re a dolphin people, a maritime people.

Our culture was taboo, my mother couldn’t practice traditional ways. They took our children away and put them in schools to erase memories of their cultures. But we have oral traditions that connect us with the world that sustained us for thousands of years. Under the ocean along the coast and under a couple of feet of dirt are burials from thousands of years ago of our people. You don’t see one Chumash family living on the Channel Islands today, but those were our lands. We don’t need someone with a degree to tell us how we lived or died. We have oral history. We’ve been living in hiding. How did we stand a chance when we couldn’t speak our own language?

What is a way to restore harmony?

We sing songs and tell stories and go to this resource of life that exists all around us -water, land, earth, things that have been and continue to be helpers of understanding. We have to try to really think of how are we going to make a difference and trust one another. We have to start telling the truth instead of creating an illusion of freedom. We are not free. We are caught up in the illusion of need. We are never satisfied; we are an insatiable people that always want more. To have the honor to do a ceremony is medicine.

Source: Posted: 02/28/2014 5:35 pm EST Updated: 02/28/2014 5:59 pm EST Huffington Post

The New Facts of Life, Part 1

A discussion of the interrelations between food, health, and the environment is extremely topical today. In part one of this three part essay we’ll discuss Ecological Literacy.

Rising food prices together with the price of oil and a series of so-called “natural” catastrophes dominate the news every day. At the same time, there is a lot of confusion. Why are world food prices increasing so quickly and dramatically? Why is world hunger rising again after a long steady decline? What do
food prices have to do with the price of oil? Why is it so important to grow food locally and organically? In this brief talk, I shall try to show that a full understanding of these issues requires a new ecological understanding of life (a new “ecological literacy”) as well as a new kind of “systemic” thinking – thinking in terms of relationships, patterns, and context.

Indeed, over the last 25 years, such a new understanding of life has emerged at the forefront of science. I want to illustrate this new understanding by asking the age-old question, what is life? What’s the difference between a rock and a plant, animal, or microorganism? To understand the nature of life, it is not enough to understand DNA, proteins, and the other molecular structures that are the building blocks of living organisms, because these structures also exist in dead organisms, for example, in a dead piece of wood or bone.

The difference between a living organism and a dead organism lies in the basic process of life – in what sages and poets throughout the ages have called the “breath of life.” In modern scientific language, this process of life is called “metabolism.” It is the ceaseless flow of energy and matter through a network of chemical reactions, which enables a living organism to continually generate, repair, and perpetuate itself. In other words, metabolism involves the intake, digestion, and transformation of food.

Metabolism is the central characteristic of biological life. But understanding metabolism is not enough to understand life. When we study the structures, metabolic processes, and evolution of the myriads of species on the planet, we notice that the outstanding characteristic of our biosphere is that it has sustained life for billions of years. How does the Earth do that? How does nature sustain life?

Ecological literacy
To understand how nature sustains life, we need to move from biology to ecology, because sustained life is a property of an ecosystem rather than a single organism or species. Over billions of years of evolution, the Earth’s ecosystems have evolved certain principles of organization to sustain the web of life. Knowledge of these principles of organization, or principles of ecology, is what we mean by “ecological literacy.”

In the coming decades, the survival of humanity will depend on our ecological literacy – our ability to understand the basic principles of ecology and to live accordingly. This means that ecoliteracy must become a critical skill for politicians, business leaders, and professionals in all spheres, and should be the most important part of education at all levels – from primary and secondary schools to colleges, universities, and the continuing education and training of professionals.

We need to teach our children, our students, and our corporate and political leaders, the fundamental facts of life – that one species’ waste is another species’ food; that matter cycles continually through the web of life; that the energy driving the ecological cycles flows from the sun; that diversity assures resilience; that life, from its beginning more than three billion years ago, did not take over the planet by combat but by networking.

All these principles of ecology are closely interrelated. They are just different aspects of a single fundamental pattern of organization that has enabled nature to sustain life for billions of years. In a nutshell: nature sustains life by creating and nurturing communities. No individual organism can exist in isolation. Animals depend on the photosynthesis of plants for their energy needs; plants depend on the carbon dioxide produced by animals, as well as on the nitrogen fixed by bacteria at their roots; and together plants, animals, and microorganisms regulate the entire biosphere and maintain the conditions conducive to life.

Sustainability, then, is not an individual property but a property of an entire web of relationships. It always involves a whole community. This is the profound lesson we need to learn from nature. The way to sustain life is to build and nurture community. A sustainable human community interacts with other communities – human and nonhuman – in ways that enable them to live and develop according to their nature. Sustainability does not mean that things do not change. It is a dynamic process of co-evolution rather than a static state.

The New Facts of Life, Part 2

A discussion of the interrelations between food, health, and the environment is extremely topical today. In part two of this three part essay we’ll discuss Systems Thinking.

to read part one click here

Systems thinking
The fact that ecological sustainability is a property of a web of relationships means that in order to understand it properly, in order to become ecologically literate, we need to learn how to think in terms of relationships, in terms of interconnections, patterns, context. In science, this type of thinking is known as systemic thinking or “systems thinking.” It is crucial for understanding ecology, because ecology – derived from the Greek word oikos (“household”) – is the science of relationships among the various members of the Earth Household.

Systems thinking emerged from a series of interdisciplinary dialogues among biologists, psychologists, and ecologists, in the 1920s and ’30s. In all these fields, scientists realized that a living system – organism, ecosystem, or social system – is an integrated whole whose properties cannot be reduced to those of smaller parts. The “systemic” properties are properties of the whole, which none of its parts have. So, systems thinking involves a shift of perspective from the parts to the whole. The early systems thinkers coined the phrase, “The whole is more than the sum of its parts.”

What exactly does this mean? In what sense is the whole more than the sum of its parts? The answer is: relationships. All the essential properties of a living system depend on the relationships among the system’s components. Systems thinking means thinking in terms of relationships. Understanding life requires a shift of focus from objects to relationships.

For example, each species in an ecosystem helps to sustain the entire food web. If one species is decimated by some natural catastrophe, the ecosystem will still be resilient if there are other species that can fulfill similar functions. In other words, the stability of an ecosystem depends on its biodiversity, on the complexity of its network of relationships. This is how we can understand stability and resilience by understanding the relationships within the ecosystem.

Understanding relationships is not easy for us, because it is something that goes counter to the traditional scientific enterprise in Western culture. In science, we have been told, things need to be measured and weighed. But relationships cannot be measured and weighed; relationships need to be mapped. So there is another shift: from measuring to mapping.

In biology, a recent dramatic example of this shift happened in the Human Genome Project. Scientists became acutely aware that, in order to understand the functioning of genes it is not enough to know their sequence on the DNA; we need to be able to also map their mutual relationships and interactions.

Now, when you map relationships, you will find certain configurations that occur repeatedly. This is what we call a pattern. Networks, cycles, feedback loops, are examples of patterns of organization that are characteristic of life. Systems thinking involves a shift of perspective from contents to patterns.

I also want to emphasize that mapping relationships and studying patterns is not a quantitative but a qualitative approach. Systems thinking implies a shift from quantity to quality. A pattern is not a list of numbers but a visual image.

The study of relationships concerns not only the relationships among the system’s components, but also those between the system as a whole and surrounding larger systems. Those relationships between the system and its environment are what we mean by context.

For example, the shape of a plant, or the colors of a bird, depend on their environment – on the vegetation, climate, etc. – and also on the evolutionary history of the species, on the historical context. Systems thinking is always contextual thinking. It implies a shift from objective knowledge to contextual knowledge.

Finally, we need to understand that living form is more than a shape, more than a static configuration of components in a whole. There is a continual flow of matter through a living system, while its form is maintained; there is development, and there is evolution. The understanding of living structure is inextricably linked to the understanding of metabolic and developmental processes. So, systems thinking includes a shift of emphasis from structure to process.

All these shifts of emphasis are really just different ways of saying the same thing. Systems thinking means a shift of perception from material objects and structures to the nonmaterial processes and patterns of organization that represent the very essence of life.

This essay is adapted from a speech Fritjof Capra delivered at a professional development institute, “Linking Food, Health, and the Environment,” hosted by the Center for Ecoliteracy and Teachers College Columbia University in the summer of 2008.

The New Facts of Life, Part 3

A discussion of the interrelations between food, health, and the environment is extremely topical today. In part three of this three part essay we’ll discuss Current World Problems.

Current world problems
Once we become ecologically literate, once we understand the processes and patterns of relationships that enable ecosystems to sustain life, we will also understand the many ways in which our human civilization, especially since the Industrial Revolution, has ignored these ecological patterns and processes and has interfered with them. And we will realize that these interferences are the fundamental causes of many of our current world problems.

It is now becoming more and more evident that the major problems of our time cannot be understood in isolation. They are systemic problems, which means that they are all interconnected and interdependent. One of the most detailed and masterful documentations of the fundamental interconnectedness of world problems is the new book by Lester Brown, Plan B (Norton, 2008). Brown, founder of the Worldwatch Institute, demonstrates in this book with impeccable clarity how the vicious circle of demographic pressure and poverty leads to the depletion of resources – falling water tables, wells going dry, shrinking forests, collapsing fisheries, eroding soils, grasslands turning into desert, and so on – and how this resource depletion, exacerbated by climate change, produces failing states whose governments can no longer provide security for their citizens, some of whom in sheer desperation turn to terrorism.

Virtually all our environmental problems are threats to our food security – falling water tables; increasing conversion of cropland to non-farm uses; more extreme climate events, such as heat waves, droughts, and floods; and, most recently, increasing diversion of grains to biofuel.

A critical factor in all this is the fact that world oil production is reaching its peak. This means that, from now on, oil production will begin to decrease worldwide, extraction of the remaining oil will be more and more costly, and hence the price of oil will continue to rise. Most affected will be the oil-intensive segments of the global economy, in particular the automobile, food, and airline industries.

The search for alternative energy sources has recently led to increased production of ethanol and other biofuels, especially in the United States, Brazil, and China. And since the fuel-value of grain is higher on the markets than its food-value, more and more grain is diverted from food to producing fuels. At the same time, the price of grain is moving up toward the oil-equivalent value. This is one of the main reasons for the recent sharp rise of food prices. Another reason, of course, is that a petrochemical, mechanized, and centralized system of agriculture is highly dependent on oil and will produce more expensive food as the price of oil increases. Indeed, industrial farming uses 10 times more energy than sustainable, organic farming.

The fact that the price of grain is now keyed to the price of oil is only possible because our global economic system has no ethical dimension. In such a system, the question, “Shall we use grain to fuel cars or to feed people?” has a clear answer. The market says, “Let’s fuel the cars.”

This is even more perverse in view of the fact that 20 percent of our grain harvest will supply less than 4 percent of automotive fuel. Indeed, the entire ethanol production in this country could easily be replaced by raising average fuel efficiency by 20 percent (i.e. from 21 mpg to 25 mpg), which is nothing, given the technologies available today.

The recent sharp increase in grain prices has wreaked havoc in the world’s grain markets, and world hunger is now on the rise again after a long steady decline. In addition, increased fuel consumption accelerates global warming, which results in crop losses in heat waves that make crops wither, and from the loss of glaciers that feed rivers essential to irrigation. When we think systemically and understand how all these processes are interrelated, we realize that the vehicles we drive, and other consumer choices we make, have a major impact on the food supply to large populations in Asia and Africa.

All these problems, ultimately, must be seen as just different facets of one single crisis, which is largely a crisis of perception. It derives from the fact that most people in our society, and especially our political and corporate leaders, subscribe to the concepts of an outdated worldview, a perception of reality inadequate for dealing with our overpopulated, globally interconnected world.

The main message of Lester Brown’s Plan B, is that there are solutions to the major problems of our time; some of them even simple. But they require a radical shift in our perceptions, our thinking, our values. And, indeed, we are now at the beginning of such a fundamental change of worldview, a change of paradigms as radical as the Copernican Revolution. Systems thinking and ecological literacy are two key elements of the new paradigm, and very helpful for understanding the interconnections between food, health, and the environment, but also for understanding the profound transformation that is needed globally for humanity to survive.

This essay is adapted from a speech Fritjof Capra delivered at a professional development institute, “Linking Food, Health, and the Environment,” hosted by the Center for Ecoliteracy and Teachers College Columbia University in the summer of 2008.