Tag Archives: colonialism

Cultural Shadows & Reflections

Our lives are an endless series of resolving tensions, or reconciling polarities. We navigate this process based on stories, beliefs, and spiritual tools we’ve learned, which differ by culture. Culture arises from the Earth below, and for the majority of us who come from immigrant, slave, refugee, or forced migration lineages, our sense of culture has been disconnected from land(s) of origin. This creates cultural shadows and reflections, which are different things.

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Think about a reflection from a lake: if the surface of the water is clear and still, the reflection maintains its form and colour, but size may be distorted by angle of perspective, uneven water surface, if we are bigger than the body of water reflecting us is able to show., and by warmth of the water – just look at the difference of the reflection of the trees from water and ice.

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Now think about a shadow: it distorts form, colour, and size. So it is a rather messy reflection of blocked light. The way shadows work, the closer we are to the source of the light, the larger the shadow appears. Placement and perspective have a huge influence on us, from how we see ourselves to how we survive in different environments.

Survival is primitive, root chakra, grounded energy. All Earth environments have a unique nature, which is why I agree with the perspective that Australia always was and always will be Aboriginal land. This is nature; we all know that Earth environments and human cultures are diverse. We would aboriginalland.jpegnever expect someone from Northern Europe to have the same culture as someone from Australia. But when a bunch of people with Northern European ancestry move here (many unwillingly), what does that mean for the culture of the people and place now living on land we call Australia?

Most of us today are experiencing such a cultural transition. We are reconciling polarities of disorientation and loss as we let go of what does not serve us anymore, and trying to ground ourselves where we are. The lived experiences of our ancestors, the myths and teaching stories our elders have passed down, and collective wisdom that has allowed our lineages and tribes to survive has reached limits. Coming from cultures that are disconnected from the Earth where we live now, unpack a lot of shadows. Some of us fret about sustainability yet cling to old cultural stories and ways of being, while others seek to adapt and grow by learning through diversity, taking risks and trying new things. We seek new cultural forms to ensure the survival of our lineages and tribes, which requires sacrifice and risk. (Image from here.)

shadowbookWe literally become bridges between the land and cultures of our ancestors and a new land and culture. Our wild and crazy human journeys allow landforms like mountains and lakes, and trees that have been grounded in one place for centuries to travel vicariously through our reflections and learn what we’ve seen and experienced. What rich gifts we bring when we allow ourselves ground in a new environment. (Image from here.)

What drives us onward through the pain? What makes us want to endure the challenges of reconciling such vast polarities of energies in order to survive? It’s an innate, profound joy and gratitude that we are alive and embodied. And if we are open and humble enough, we can learn a lot about how to survive in our current environments from indigenous elders in person and in spirit. See if you can allow the Aboriginal elder’s joy in the video below to spark a memory of never feeling lonely because you are so connected with your environment and nourished by Mother Earth. 

If we remain shut down, overwhelmed, and closed to connecting with our new environments, we miss opportunities to ground polarities and transform instead into stories of fallen civilisations, or evolutionary dead ends.

Bridging identities

There is increasingly a movement for recognising non-binary gender and sexual identities. I see how much relief it brings people to be able to call themselves bisexual, pansexual, gender non-conforming, etc. There is also increasingly a celebration of multi-cultural identities, which primarily means a celebration of people with different ancestral homelands, traditions, foods, clothing, etc. I see how much relief it brings people to be able to call themselves African-American, Greek-Australian, Russian-Jewish, etc. Something that is very dear to me is a recognition of non-dualist cultural identity.

I see how indigenous and non-indigenous identities evolved from separating the colonised from the most recent coloniser, labelling one as wounded victim and the other as wounded offender. It is important to acknowledge historical trauma and the enduring wounds people carry who experienced colonial dispossession, as well as the wounds of those whose ancestors dispossessed others. I appreciate the modern Australian practice of acknowledging “traditional owners” of a place, though I think stewards would be a more apt word. (I do not know where this image is from and will link it if shown.)

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We are all humans indigenous to the Earth. We are all indigenous to a land of which we were born; we all have ancestors indigenous to at least one known place, often numerous ones; and we are all in a process of becoming indigenous to a place where we are now living and embodying ourselves and crafting our senses of identity. In fact, I venture that every single one of us on this Earth carries ancestral trauma of being dispossessed of or otherwise removed from a sacred homeland. And we all need support healing these wounds. Despite all of this, I see few people willing to identify as indigenous without being aware of their ancestral connection with a known, existing tribal group. And:

According to the UN the most fruitful approach is to identify, rather than define indigenous peoples. This is based on the fundamental criterion of self-identification as underlined in a number of human rights documents.”

If culture emerges from the Earth below, and I, for example, was born of the land we call North America, then my body, and to some extent my identity, is indigenous to that place. I mean no disrespect to people of cultures that have developed more intimate relationships with a place than I; such people, when willing, have much wisdom to share with those of us of born in or living in a place who are still learning how to live in harmony in our environments. If I, for example, live in Australia and am transplanting my body and being in this environment, I am learning how to be indigenous here and to connect with my husband who is of this land. (Image from here.)

Non-Dual-Thinking

I honour spiritual leaders who see people crying out in pain for lack of connection with place and offer basic tools to help us connect. I envision us all remembering that we are one big human family, that we all are indigenous to somewhere and so were our ancestors, and that to claim an exclusive indigenous or non-indigenous identities is to play a social game that perpetuates separation and pain. By all means, claim an identity with a tribe and be proud of it, please. For those of us who cannot do so because such identities were lost touch with long ago in our ancestral lineage, please find a way to hold us in heart and mind as also indigenous, newly learning how to honour the Earth, our collective Mother, where we are placed now and where we have come from. Here is a poem I wrote about the social conflict I experience:

Land bridge

My heart is indigenous
In sync with the seasons
My feet firmly grounded
In Mother Earth below me.

My spirit is indigenous
Interconnected with all that is
Flaming with animist passion
For peaceful coexistence.

My mind is indigenous
Built upon a cosmology
Of communal integrity,
Wholeness and ease.

My soul is indigenous
Ravished with pain
In States of mankind’s
Civilising war games.

My name is indigenous
Given during a spiritual journey
CloudClearer, who helps release
Dis-eased thinking.

I challenge cultural exclusion,
Indigenous and non-indigenous;
Living between identities
I cry out for community.

Confronting Colonialism

Knowing that you love the earth changes you, activates you to defend and protect and celebrate. But when you feel that the earth loves you in return, that feeling transforms the relationship from a one-way street into a sacred bond.–Robin Wall Kimmerer

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Indigenous writers describe colonialism as “a violation of the psychological womb” and  “a great rupture with the Mother [Earth]” (Cervantes & McNeill, 2008). Colonialism has spiritual roots in our ideas about the meaning of life, our nature and place in the world. In Judeo-Christian culture the Earth is often seen less as our home, and more as a place to endure. An Earth Ethos sees the Earth as the source of life from which resources are continually re-cycled around, not a temporary playground for us to use for a period of time. The Earth’s health is reflective of our human health. In Australian aboriginal languages, “land” means “everlasting spirit” or “source of life” (Atkinson, 2002).  To say “I’m going for a walk in nature” shows our modern Western alienation with the Earth and the place where we live. Cities are highly cultivated environments, and a forest is wilderness, but both are aspects of nature–we cannot escape nature except in our own trickster minds!

You know how when you walk into a room, and you can feel that people were just arguing in there? You feel some funny energy in the space. Similarly, places carry trauma and violent energy that reflect into our bodies and psyches, though we are not as conscious of this. We may not be aware that 100 years ago there was a massacre on land where a school is today, and we may wonder why that school has such problems, when a school a few blocks away does not. This is why art and ceremony on land of traditional cultural significance are vital to healing. “The land under each tribe’s feet is the [spiritual] source of its culture,” and is we are responsible for giving back to the Earthfrom which we came (Kimmerer, 2016). An aboriginal elder recently taught me that the night sky and the Earth in that place are exact mirrors of each other, and to live intimately with a particular place on Earth, we learn from our ancestors in the sky.

nightsky

Research on trees planted for commercial gain that are of the same species and lack connection with a network of older trees has found that they do not communicate well, and that they compete with each other more and suffer more ill health than when they grow wild in forests (Wohlleben, 2016). In cities full of commercial culture we often similarly experience spiritual lack. We spend a lot of time in rooms and vehicles shaped like rectangles, struggling to feel deeply connected with and nourished by our manufactured environments. We seek distraction (literally un-grounding, a loss of traction) and use substances such as alcohol, caffeine and marijuana that numb uncomfortable feelings or stifle unwanted thoughts in our minds.

According to indigenous thinking, colonisers previously experienced a trauma of disconnection from intimate, reciprocal relationships with their land of origin, and conquering and privatising land is a re-enactment of this trauma (Smith, 2005). Some indigenous cultures describe a psycho-spiritual virus as the root of this trauma. TheAnishinaabe in Canada describe Windingo as a hungry, destructive force that is never satisfied and even eats its own kind (Kimmerer, 2016). The Ojibway refer to Wetiko, “a cannibalistic spirit who embodies greed and excess…an autoimmune disease of the psyche… [in which] the immune system of the organism perversely attacks the very life it is trying to protect” (Levy, 2014). The Zar spiritual disease in northern Africa is described similarly (Monteiro & Wall, 2011). In indigenous Asian cultures, a poison in the mind makes us forget who we are, manifesting as anger, desire and ignorance (Kakar, 1982).

The understanding expressed across the world by such stories is that we humans naturally carry some destructive energy. It is part of nature to create and destroy. Just look at a volcano: it both births new land and destroys existing land. When we regularly purify ourselves, this natural destructive, cannibalistic energy does not grow out of control. But when this destructive energy grows too large, it penetrates our spiritual beliefs. Then we forget who we are, feel disconnected from ourselves, each other and the Earth, and engage in destructive behaviours. I have read an indigenous elder describe that when colonialists first arrived in his ancestor’s community, the amount of such a psycho-spiritual virus that those few men were carrying completely overwhelmed the entire community. We may frame this destructive energy as diseases such as smallpox and syphilis, or behaviours such as raping and pillaging, but the spiritual root of these is considered that destructive, cannibalistic energy.

Purify your Heart(1)Psycho-spiritual purification exercise: Reflect on a relationship where you are trying to make another person see your point of view, or trying to control their behaviour and tell them what to do. What is stopping you from living your own life, and letting them be who they are? What are you avoiding or denying in your life by focusing on them, or on controlling your environment? What do you need to be more nourished right now?