Tag Archives: exercise

Earth Ethos child development

Some studies of newborns suggest that humans’ most fundamental need is to be part of a culture, to engage with their social environment and try to make sense of their surroundings. It can be helpful to conceptualise culture as a “cognitive orientation” instead of dividing people into racial or ethnic groups (Brubaker et. al, 2004), because “the most significant features of any child’s environment are the humans with whom they establish close relationships” who these days are often multi-cultural (Woodhead, 2005). Raising children is a process by which “we try to achieve cultural goals and well-being for ourselves and our children,” through pathways “determined by cultural activities organised into routines of everyday life” (Weisner, 1998). Children learn cultural models of living through relationships with parents, close kin and social institutions, during which time their young minds develop interdependently within their cultural context. This graphic shows elements of Yolgnu (Australia) child-rearing:

The developmental niche theory provides a framework for connecting culture with childrearing (Super & Harkness, 1994). A child’s physical and social settings, cultural customs of childcare, and psychology of caretakers form a “developmental niche”, and the eco-cultural niche theory identifies five areas of child development: (1) health and mortality; (2) food and shelter; (3) the people likely to be around children and what they are doing; (4) the role of women and mothers as primary caretakers; and (5) available alternatives to cultural norms (Harkness & Super, 1983). Some years ago I worked with social worker Amy Thompson to develop the following model:

childdevelopment.png

In modern Western culture, there’s a lot that is broken, out of balance, and unwell. To intervene in any of the bubbles above will alter a child’s (or inner child’s) cultural identity and autonomy. And there’s a lot of wisdom in Indigenous childrearing.

A Love Letter To My Mother on ThanksgivingUnlike the paternalistic culture many of us are familiar with, Earth Ethos parenting respects children’s agency. Autonomy is the freedom “to follow one’s own will” (Oxford English Dictionary). It’s important to note that autonomy is not the same as agency, or a child’s capacity for intentional, self-initiated behaviour. In “central Africa children are trained to be autonomous from infancy. They are taught to throw spears and fend for themselves. By age three they are expected to be able to feed themselves and subsist alone in a forest if need be” (quoted in Rogoff, 2003). Aka Pygmy children in Africa have access to the same resources as adults, whereas in the U.S. there are many adults-only resources that are off-limits to kids, and Among the Martu people of Western Australia, the worst offence is to impose on a child’s will, even if that child is only three years old” (Diamond, 2012). Yet Western children tend lack much autonomy and agency until they turn 18. One scholar suggests that four main ideas have shaped Western civilisation’s parenting practices:

  1. The young child is naturally wild and unregulated, and development is about socialising children to their place within society (e.g. Thomas Hobbes, 1588-1699);
  2. The young child is naturally innocent, development is fostered by protecting the innocence and providing freedom to play, learn and mature (e.g. Jacques Rousseau, 1712-1778);
  3. The young child is a ‘tabula rasa’ or blank slate, development is a critical time for laying the foundations that will enable children to reach their potential (e.g. John Locke, 1632-1704);
  4. The young child is shaped by nurture and nature, development is an interaction between potential and experience (e.g. Emmanuel Kant, 1724-1804) (Woodhead, 2005).

European American (mostly middle class) mothers have been extensively studied, and their parenting practices dominate popular culture and academic literature, yet a study across twelve countries found their beliefs and behaviours abnormal in an international context (Woodhead, 2005).  Common conflicts between Western and other cultures were:

  1. Emphasis on the individual versus emphasis on the family;
  2. Autonomy versus interdependence;
  3. Youth culture versus respect for elders;
  4. Unisex versus gender differences;
  5. Individualism versus communal; and
  6. Competition versus cooperation (Friedman).

In most Indigenous cultures child development is not led by parents but is seen to naturally emerge through a network of kinship care. Children are seen as autonomous and encouraged to learn through experience rather than explicit instruction and rules (Sarche et. al, 2009). Parents avoid coercion and corporeal punishment, instead using storytelling and role modelling to discipline. This teaches natural consequences and allows parents to avoid imposing punishment. For example, this article shares a story of a preventive parenting practice by which an Inuit mother who asks her two-year-old son to throw rocks at her on the beach. He hits her leg, and she says, “Ow! That hurts!” to show him the consequence of hitting someone. And even if he kept throwing rocks after she showed the pain it caused, traditional Inuit still do not yell at children: “yelling at a small child [is seen] as demeaning. It’s as if the adult is having a tantrum; it’s basically stooping to the level of the child.” Child attachment differs from Western culture as well:

It isn’t just about attachment to the mother or the biological parents, but attachment to all of my relations. Practices and ceremonies were meant to build attachments to all parts of the community and the natural world, including the spirit world.–Kim Anderson, Métis (Canada)

Winter Medicine for Rooting Down and Healing Burn Out

An Anishinabe (Canada) woman explains the development of her attachment to Country through bush socialisation:

The absence of fences, neighbors and physical boundaries led way for the natural curiosities of a child to grow and be nurtured…I learnt to search for food, wood, plants, medicines and animals. Trees provided markers; streams, rivers and lakes marked boundaries, plants indicated location, and all this knowledge I developed out of just being in the bush…My bush socialization has taught me to be conscious of my surroundings, to be observant, to listen and discern my actions from what I see and hear. Elements of the earth, air, water and sun have taught me to be aware and move through the bush accordingly. (Image from here)

Ceremony is modelled from a young age. In this video, a Yolgnu (Australia) boy is barely walking and already learning traditional dances to connect with his community and his ancestors, and by the end of the video at age 7 is participating in a funeral dance:

This medicine wheel from a childrearing manual for First Nations Canadians further demonstrates that in an Earth Ethos, children are seen as autonomous and interconnected, and shown how to live in balance with all my relations.

relationshipwheel

Exercise: What parenting perspective or childrearing practice would you like to improve in your life? Using suggestions from this post, researching on your own, or your own insight and intuition, what step could you take today to move further towards balance?

 

Boundaries & integrity

There’s a lot of rhetoric about boundaries, and setting healthy boundaries, and crossing boundaries, but in essence, we’re talking about integrity, or wholeness. From google, the etymology of integrity is:

When we are in integrity, we are boundaried. We do need to assert our boundaries at times, but most of the time they just are and don’t require work or thought. I find asserting boundaries arises quite involuntarily and naturally–if someone stomps on my foot, I say OW! or HEY! without thinking; and if someone is behaving disrespectfully repeatedly (3 times for me), my voice usually rises in volume and the words emerging from my mouth become harsher.

Boundaries and Confidentiality - ppt download

I see a lot of confusion around boundaries, and a lot of misguided effort to “set” them resulting in drama, mind games, and power plays. We can’t bypass healing through intellectual knowing. I see people deny themselves healing opportunities with justifications like “they know better” or they “don’t deserve” the pain they’re feeling.

Deserving has nothing to do with it; that’s a victim mentality that’s totally disempowering. And pretending we know better than to walk through the experiences life is presenting is an arrogant way to avoid reality. If you’re carrying pain or emotional charge, take the opportunity to free yourself by experiencing the pain fully, healing, and embodying its medicine. Boundaries will flow through your healing process the more you trust; you will realise when you are called to walk through an ordeal, which battles are not yours, and ‘yeses’ and ‘nos’ will flow.

In the medicine wheel, it’s easiest to agree on physical boundaries and integrity, though concepts such as consent and personal space differ by individual and culture. Spiritual integrity bounded by our faith, beliefs, and ritual and ceremonial practices, at individual and cultural levels. Emotional integrity has to do with self-knowledge and expressing our feelings fully in honest, healthful ways. Many people find psychological boundaries challenging to maintain, and many of us don’t think about psychological integrity because we are so used to our super busy minds. The more contemplation/meditation, grounding, and ancestral trauma healing work I do, the more integrous and embodied I become, and the lighter and more prescient my thoughts are.

TOO BUSY FUNNY QUOTES image quotes at hippoquotes.com

Traumas in our lineages, lives, and on our lands disconnect us from integrity, and we carry a lot of that trauma in our minds. Everyday tasks such as buying groceries can feel like minefields. Are we buying organic? local? from exploited workers? plastic packaging? We are all indigenous to this Earth and can experience profound interconnection and belonging with ourselves, other people, plants and animals, and even landforms.

Paul Young, a medicine man in Sydney, suggests a three-step healing model for mental integrity: (1) de-colonise and increase receptivity, (2) culturally strengthen and ground, and (3) alter your state to experience indigenous inter-connection through ceremony, meditation, prayer, etc. Similarly, in a conversation with Dr. Apela Colorado last week she suggested a healing process based on contemplating the following three questions:

  1. What were your traditional cultural ceremonies?
  2. How did you lose them?
  3. What losses do you need to process to stop perpetuating colonisation?

Exercise: What does integrity mean to you (spiritual, emotional, physical & psychological)? How would you start to answer Apela Colorado’s questions? Consider your answers in light of this quote from a Rwandan man:

“We had a lot of trouble with Western mental health workers who came here immediately after the genocide, and we had to ask some of them to leave. They came and their practice did not involve being outside in the sun where you begin to feel better, there was no music or drumming to get your blood flowing again, there was no sense that everyone had taken the day off so that the entire community could come together to try to lift you up and bring you back to joy, there was no acknowledgement of the depression as something invasive and external that could actually be cast out again. Instead they would take people one at a time into these dingy little rooms and have them sit around for an hour or so and talk about bad things that had happened to them. We had to ask them to leave.”

Power, Force & Corruption

Building on some previous posts about power objects and healing unjust power dynamics, I realised it would be wise to define power and related terms. Energy is defined in physics as the ability to do work, and spiritually I have been taught that work is worship. The ways we work/worship result in beautifully diverse e-motion (energy in motion) reflecting our culture, values, and worldviews. Power is the strength of our work over time. We can use a lot of strength to express a lot of power in an instant by screaming, or we can repeatedly use a little strength and practice our singing for a few years to build a powerful voice.

yallforceWhen energies interact, we get a force, which is a relationship or co-creation. When we think about forces of nature, like a tornado, we can feel awestruck by the immense power of energy the elements of air (wind) and water can co-create. The Force in Star Wars aligns with good/evil, right/wrong binary thinking, so I find it helpful to consider force on a spectrum:

Trust/Acceptance ←——→ Conflict/Struggle ←——→ Traumatic Aversion/Repulsion

dogshame

Forces can change direction depending on emotions expressed. For example, your dog ripped the head off your child’s baby doll. You feel angry (TraumaticAversion/Repulsion), give your dog an annoyed look, and yell, “NO! Bad boy!” Rover looks upset, lowers his head and seemingly expresses remorse (Conflict/Struggle). You sigh, pat him, and take the baby doll head from him to see if you can repair the doll (Trust/Acceptance). From an Earth Ethos perspective, forces that place us in traumatic aversion/repulsion are opportunities to experience profound death/rebirth energy, which often results in a process of struggling to let go and experiencing internal and/or external conflicts, and resolves when we are able to sit in trust and acceptance.

In the example above, if we had come home and seen the dog and laughed, we would have started with emotions of acceptance and trust and had a much easier time. Our initial response and our power to resolve a trauma or conflict into acceptance defines our character. We’re probably all familiar with the famous Lord Acton quote about all power corrupting and absolute power corrupting absolutely; I don’t find that to be true. Some of the quotes below I find to be more accurate. As I see things, we are humans, we are not God/Spirit/Creator/The Force. We can suffer from a psycho-spritual virus that deludes us into believing that we are alimghty Gods/Creators instead of humble human co-creators. This is when abuses of power occur, when we try to live above, or be stronger than, something or someone else.

 

This slideshow requires JavaScript.

I have witnessed moments in which multiple organsiational leaders become corrupt, when the power flowing through their beings overwhelms their strength of character and their moral compasses fail. In that corrupt space we put ourselves above social agreements and laws of nature. I see this as a lack of grounding with deep-rooted judgments and traumas surfacing that are seeking healing. I feel that it brings shame to us all when corrupted people remain in leadership roles while lost in Traumatic Aversion/Repulsion forces. This seems to happen less in social systems with simpler or no hierarchies, and affecting a limited number of people and resources. When I consider the strength of character necessary for someone to wield the power available in certain roles such as being CEO of Amazon or President of the US, I think we are incredibly foolish and insanely ambitious to imagine that one human can embody that much power while carrying values such as grace and humility. To me, indigenous structures of governance with layers of leadership councils who unanimously share decision-making reflect much more wisdom about the nature of power than individual kings, emperors, presidents or CEOs.

Our collective delusions about human’s place in nature has resulted in the social system of capitalism we know is very destructive (well described in this article). At the root of these individual and collective beliefs and behaviours I see existential judgments and wounds that can be healed. We can re-member our connections and acknowledge God/Creator/The Universe/The Force/Nature/ Energies much bigger than us, experience humility and awe, and become more grounded to allow deep healing. Magic is possible:

In that real place the knowledge and the power comes from the ancestors to heal bones through touch within a few minutes, to heal the environment, to travel to the stars. If we are not in this reality, we are not in our indigenous mind.–Apela Colorado

Exercise: Contemplate these quotes about magic and nature and how they apply to your life. Where in your life can you enter into a state of acceptance, or ease towards such a state?

 

 

 

 

Deep Grounding/Earthing

I’ve written about ways to integrate earthing/grounding into everyday life, but what’s come up recently is how to take that to a deeper level through ritual or ceremony. If you are an immigrant, or your ancestors were within the last 7 generations (depending how you define a generation), then your connection with land is energetically split between the land where you live, the land(s) of your blood ancestry, and land(s) where you have lived or otherwise feel a strong connection with. Indigenous people who are deeply connected with specific lands and places have a strength and purity of connection with the land that is quite powerful. As one Anglo-Australian writer put it:

In my own experiences with original Australians who are deeply connected to country, I have felt that they are so grounded it’s almost as if the land itself is listening to you, through them.

For those of us who do not have such a depth of connection with land where we live, we can still drop into spaces of earth energy flowing through us when we’re deeply grounded wherever we are. This work heals the places we live now, as well as places we’re connected with through our ancestry. Given all the wars and violence on land in Europe, for example, we can help heal that land from America or Australia while not asking it to physically support us.

There are many rituals and ceremonies to deepen our relationship with the Earth. Here are a few that I have found to be powerful tools:

  • Create an outdoor altar and leave offerings of gratitude to the Earth, a tree, stream, rock, landform, tree grove, tree stump–the options are endless.
    • You can symbolically bury power objects to represent something you wish to heal or ground an energy in your life. You can also hang prayers on ribbons or flags or with chimes or bells so the wind spreads your prayers far and wide. Buddhist prayer trees use wind in this way. buddhistprayertree
    • Note: A maypole is an outdoor altar, and so is an outdoor Christmas tree, but once you cut or pot it and bring it inside, you are honouring a tree for giving you its life, which is different to you being generous and honouring the Earth. (Images are from uncredited images on pinterest, and from here.) 
  •  Without creating an altar, you can build a relationship with a place, tree, rock, etc.
    • Pick a place you regularly visit and start to build a relationship. Like building a relationship with a person, this requires giving of yourself and takes time.
    • For example, there is a grove of trees in a park near my home that I felt drawn to a couple months ago. Once a week or so, I go say hi. I either literally say hello to each tree, nod and direct my gaze at each one in turn, or stand at each tree and put my hand on the trunk and take a breath. I stay there for a while and meditate to see what messages and insights they want to share with me, and I psychically share some messages or prayers with them. I also leave offerings, such as flowers or crystals at their base or tucked into their bark, or I do a dance or sing a song, or I leave something of myself that is useful such as my urine or or spit, which brings me to the next example.
  • Share of your body with the Earth, a tree, plant, rock, etc.
    • Sharing may involve simply dancing barefoot) outdoors. Your feet drumming into the Earth and your body performing for a place is a beautiful way to do a ritual or ceremony to deepen your connection with a place. You can try deep breathing to start, let go, and see what movements the Earth inspires your feet to do. You can add in chanting or drumming, but I suggest starting simple so you don’t get lost in your head and stick with a state of flow.
    • Your “waste” is literally fertiliser to many earthly beings. Your urine creates nitrogen-rich soil. Giving your spit may sound strange but with intention, it is a way to physically leave a piece of yourself, and can feel like a better energetic exchange if you are, for example, taking a piece of bark or leaves from a plant or tree.
    • bloodroseI have heard of many magick menstrual rituals, but I prefer to honour the Earth by giving my blood to a flowering plant. This is a very powerful ritual women can do to ground menstrual energy as well as connect with the Earth. (Sorry, guys!) I have also heard of some fertility rituals where men ground their semen and symbolically plant their seeds in the Earth, but I have not tried this myself for obvious reasons! (Image from here.)
  • Do a burial ceremony in the Earth.
    • If you want to do something by yourself, or feel like trying a less intense ceremony, do a lower body burial ceremony.
      • First, choose a place for the ceremony, and ask the land if it’s okay to plant yourself there.
      • If it feels okay, then dig a hole big enough to plant your feet, or your feet and lower legs, into the Earth. Make sure you are barefoot so you feel what it is like to be grounded in that way, and pick a spot where you feel comfortable standing for a while like a tree or plant in the soil.
      • Try keeping your eyes open and closed, or do the ceremony at sunrise or sunset so you can experience the difference in natural light.
      • Do the ceremony somewhere with a view in the wilderness, and somewhere more urban like in your backyard, or in wet and sandy soil, and see how you feel being planted in different environments.
        • Last year, I received dream visions and moved to facilitate this ceremony at a sacred site whose traditional custodians welcome non-Aboriginal people to access the place respectfully, and it felt like ceremony to welcome my husband back home to Australia.
    • If you are called to do some deep body and Earth healing, an incredibly powerful ceremony is a full body burial. This is a death/rebirth ceremony that is timed with the cycle of the moon and ideally takes place at night. For this ceremony, you do need someone to support you. It is physically not possible nor safe to do alone. (Read this for one man’s experience.)burial.jpg
      • First, you and your support person/facilitator choose a place for the ceremony, leave offerings, and ask the land to support your healing. You may get a vision of a place to do the ceremony, or you may do it somewhere practical like a backyard.
      • Once you commit to the ceremony, you and your support person will start to receive guidance around timing and how to prepare yourself and the land. (Image from here.)
      • The day before or the day of the ceremony, you will dig a hole that is almost as big as a grave/cradle for your whole body, piling the dirt to one side.
      • When it is time for the ceremony, you will want to wear clothes that you don’t mind getting dirty and are a bit tight, unless you are okay with insects crawling underneath them! I have done this once wrapped in a blanket lying in the grave/cradle with dirt over me, and I have done it once just in clothes with dirt over me. I prefer the latter, because it feels more intimate.
      • Your support person will sit behind you so you do not see them, but they are able to watch you and hold space, and get you a drink of water, a hat or tissue if you need something like that. There may initially be prayers or music played for you, but most or all of the ceremony will be silent so you can go deep within yourself.
        • The first time I did this ceremony in the U.S., it was a very cold winter night with a waning moon (so emotions could be released/a death ceremony). Initially, I got images of my ancestors from Germany who had been fighting in World Wars, how many people they saw die, and how many of them died on the land. It was painful, and I cried. I then got images of my Jewish ancestors fleeing for their lives while their houses were being burned. It was scary, and my body shook and felt cold. Finally, I got images of Native Americans being slaughtered on the land where I was doing the ceremony. It was sad. My heart was heavy, and I sent them prayers. I lay underground for hours until my whole body was cold and numb and it felt like I was done. It was so deeply healing —  I had no idea I was carrying so much in my body even after years of doing other intense healing ceremonies!

Exercise: Inspired by this post, do something new to deepen your relationship with the Earth and the places around you!

 

 

Altars, Shrines & Power Objects

 

catholicaltar.jpg

I am delighted to hear from people having success working with ancestral altars and have been asked to write more generally about altar and shrine practices. I will also talk about power objects. Starting with etymology, “altar” is from a Latin word for “on high” (like altitude) and refers to honouring and worshipping great gods through sacrifice, usually by burning something and sending smoke up towards the heavens. “Shrine” is one of those mysterious words of unknown origin that refers to a sacred case or box (like the ark of the covenant) for keeping holy papers or other powerful spiritual objects. Shrines honour the spirit of a person, event, or ideology. The way we tend shrines is by leaving offerings. Altars are interactive, working spaces of worship where we ask for insight and guidance. We often create blended shrine-altars where we both leave offerings, as well as ask for insight and guidance. Most churches and temples are such blended spaces, where people leave incense, flowers, or candles with gratitude to figures like Jesus,

shrineofrememberance.jpgBuddha, and Krishna, and where people also sit in contemplation and pray for insight and guidance from those figures. I find it helpful to be intentional about these differences in my own life, but maybe blended spaces work for you. Ultimately, we build relationships with figures, ideas, events, places, and energies, and those relationships work best when we both give and receive, and do not always ask or give with the expectation of immediately getting back… (Images: Altar of St Michael’s Church in Munich, Shrine of Remembrance for the War Dead in Melbourne)

There are three types of altar practices that I use in my daily life: an ancestral altar, a personal altar, and a body altar. My introduction to a personal altar practice came from the mesa program. The personal altar for me, is medicine wheel-based, because that is my cosmology. It is a cloth on a flat surface next on my night table to represent the medicine wheel and provides a personal reflection for me. My husband who gravitates more towards Buddhism has an altar built on a footstool that is in three vertical layers. Yours might be Christian or Daoist; it depends on where your spirit feels most at home. Out of respect for my privacy and current altar work, I am posting a photo of my altar from 2 years ago to give you an idea of what it looks like and to explain some of the symbolism.

altarmay2017

Following a medicine wheel path, in the centre is the heart, where I have power objects of rocks and crystals representing core beliefs I was working with at the time, including rose quartz for unconditional love and acceptance, a fossil for honouring ancestors, a small glass globe for honouring Mother Earth and right placement, and two clear quartz crystals for clarity and courage. In the north (mental) realm which in my medicine wheel is white, there is a feather and a small angel figure to connect with my personal power animal (egret) and my highest thinking (angel). In the east (spiritual) realm which is yellow is a candle in a glass with UT Austin written on it as I was pouring my spirit into my PhD program at the time. In the south (emotional) realm which is red is a shell that was in my parents’ house growing up where I burned offerings to clear those emotional bonds. And in the west (physical) realm which is black is a young girl to represent my inner child being held by a crystal to represent Grandmother Moon and a salt lamp to represent Grandfather Sun.

All of the items on the altar are power objects, meaning they are imbued with energy and meaning, and I put them on and take them off the altar with care and ceremony. Power objects can be anything that we feel drawn to or has meaning for us, from a candle to a cross to a rock we pick up off the ground. Sometimes the meaning is clear to me when I place an object on the altar, and sometimes the meaning becomes clear over time and begins mysteriously. At times I am moved to break open power objects to free trapped energy (which I find creates ease for my body and relationships that do not need to break instead), and at times I pass the objects on to other people, bury them, burn them…it depends what feels right and what insight comes to me in visions and dreams.

The body altar practice is how I start each day. It was inspired by a practice Cristina Pratt mentioned of using her body as the centrepiece of the medicine wheel, followed by most elements of the body prayer which I learned from kundalini yoga teacher Carolyn Cowan (see below).

These days Grandfather Sun and Grandmother Moon are outside of the borders of my personal altar, and Grandmother Moon carries slips of paper I regularly print with inspirational notes and quotes to set my daily intentions. So each morning from my bed I reach for some of Grandmother Moon’s wisdom, take it in, and place the slip of paper on my altar. (I regularly burn the slips of paper when it feels like the right time to ground this wisdom into my life.) Then I get up and do a body altar practice. I stand facing the east and ground my feet by imagining roots extending into Mother Earth. I reach my left arm out to the side and thank Grandfather Sun, and reach out my right arm to thank Grandmother Moon. I raise my arms up to thank Father Sky, and bend to touch the ground to thank Mother Earth, then place my hands on my heart to honour my interconnection with all beings. I then honour each of the four directions with breath, movement, voice, and intention, and then extend my arms out and twirl to honour my boundaries and human limits. I then do a movement to bring energy up from the Earth below and into my life for the day and thank the ancestors of the land where I am and of my lineages and past lands of connection. And I end with an embodied prayer of unconditional love and acceptance through the Body Prayer above (minus lying prostrate on the floor).

Each evening before bed I pray at my personal medicine wheel altar. Behind the altar on the wall are images of my totems, moiety (paternal line) and heart-language (Frisian), so that that I honour them daily. Many days I am moved to leave offerings at my ancestral altar which is more of a shrine for me and a working altar for my husband at the moment. Some days I leave offerings at a tree altar in our garden (such as bits of food with thanks for Mother Earth’s bounty and with awareness that non-human beings in our garden also need to eat!). Some days I bring offerings to a tree grove in a nearby park whom I have asked to support an upcoming ritual. Offerings are a complex subject for a future post, so I hope this has given you plenty of food for thought at the moment!

Exercise: What altars and shrines are in your life? What do you intentionally want to cultivate? To let go of? What meanings do some power objects in your home have? Which ones might be useful to let go of, destroy, bury, flush, or pass on to someone?

 

Existential Wounds

vol-13-1-coverExistential wounds seem to occur more often for those of us with multi-cultural, immigrant, and colonial heritage. When we are (or our ancestors were) forcibly moved, forced to adopt unfamiliar cultural practices of spiritual worship, live in homes and wear clothes of unfamiliar materials, eat foods unfamiliar to our bodies, or were abused or enslaved in some way, we experienced trauma. This trauma often took the form of existential wounding where the very core of our identities, ways of being, and understandings of the world are shaken. It can take many generations and much work to heal such wounds. I recently had an article about indigenous trauma healing published if you want to dive more deeply into that. (Ignore the abstract; they used the wrong one.)

Through generations of carrying existential wounds, we feel ashamed that what our ancestors taught us about the right ways to live and what we learned to honour has been desecrated. We become ungrounded and disoriented and struggle to trans-form and re-form ourselves and our cultures in new places. We feel lied to and know in our bones that something is wrong. We wonder if we’re crazy, if something is wrong with us; we get angry with our families or society and struggle with mountains of conflicts. (This is structural change; re-claiming the body/mind/spirit as one where we are now.) If you are reading this, chances are you feel a calling to do that work! As an example, I always felt disoriented in the Northern Hemisphere. I struggled to orientate and make sense of directions, and when I got my PhD I had the definitive feeling that I was moving backwards, spiralling inwards to the core so I could get to the essence of the existential wound, go through a spiritual death and be reborn again. Moving to the Southern Hemisphere has helped me feel like my life is finally correctly oriented. Yet at the same time, native foods of Australia are unfamiliar to my body. So I gather lily pillies to make jam, eat native figs off of big ficuses when I walk by, and cook up warrigal greens (See images below). I’ve noticed that native foods are unfamiliar to most people here, though, and eating European meats and veggies seems to keep people’s psyches more tied to places across the planet and help them be more willing to mine indigenous land in their own country! (Images from here and here.)

I believe that decolonisation has profoundly positive effects on healing of existential wounds as it helps us feel more whole. While listening to the Mythic Medicine podcast recently I realised a simple way to heal some of our existential wounds is to name and honour the landforms and elementals that raised us, and support us where we now live. Here is mine for where I grew up in Atlanta, Georgia:

I was raised on the foothills of the Appalachian mountains (earth), hilly land with red clay soil and loads of spindly pine trees. The water (water) that I drank and bathed in came from Lake Lanier, a dammed portion of the Chattahoochee River. The winds (air) were unnamed but predominantly flowed from the southwest towards the northeast. Power (fire) came predominantly from a hydroelectric plant that dammed the river. The main spiritual practice (heart) there was Protestant Christian, and in particular Southern Baptist. The largest landform was Stone Mountain, a granite outcropping that extends underground into five states and has a Confederate Memorial carved into it which is the largest bas relief sculpture in the world. Other memorable landforms are the network of manmade highways, including a circle around the city with an X of two highways that meet at the centre, and incredibly messy interchanges such as one called Spaghetti Junction that looms large in my memory (see below). A local park called Henderson Lake was a safe space for me, and I walked there regularly (see below). The Creek and Cherokee nations existed on the land before English colonists, and before that were nations of mound-builders which we know little about. (Images from here and here.)

atlantahwy hendersonlake

Exercise: I invite you to download this My Ancestry Exercise that came together when preparing for an ancestral healing workshop a couple months ago. I have my answers on there as an example. It will give you a reflection of what you know about where you come from, and your intuition may answer some questions you didn’t realise you knew! You can add to this exercise an honouring of landforms and elementals exemplified above for the land(s) that raised you, and the land that now supports you!

Multiculturalism & Cultural Appropriation

You may have grown up, like me, steeped in multiculturalism in your home and city, eating foods from all over the world, making friends with others of totally different cultural heritages, travelling and living overseas, and honouring multiculturalism in your everyday lives. If you go back a few generations, how many of ancestors of your blood lineage spoke your language? Dressed in clothes like yours? Listened to similar music, or did similar dances or art? Were taught similar stories about the right ways to live? Did formal schooling? Worked indoors? Followed a similar faith tradition? Celebrated the same holidays? Lived on the same land where you live? Ate foods native to the land where you live? The hardest thing for most of us to fully accept is that in order to survive, we and our ancestors all appropriated from other cultures, and had our own cultures appropriated from. All earth beings move and trans-plant. For example, potatoes are native to the Andes, yet we often think of them in relation to Ireland. We are in living in a hopelessly multicultural world. Just think about the fact that one box of tea we buy for $3 is made from leaves grown in India, packaged in China from cardboard made in Bangladesh, then is shipped to England in a barge made in Denmark, and then distributed to our local supermarket chain owned by a German company. How complicated! (Image from here.)

multicultural.jpg

How do we practically honour the multicultural complexity of one product in our shopping cart?  How do we honour the complexity of our lineages, in terms of relationships with food, place, land, and spiritual traditions?  At what point does honouring multiculturalism become cultural appropriation? Here’s a perspective from a woman whose lineage was transplanted from the British Isles to North America in the 1700s:

I bring with me–in the very blood that flows through me–the DNA of my ancestors…for good or for ill, that cultural legacy and that history, the choices that they made, and I am living the benefits and consequences of those choices…I simply cannot hope to have the same kind of relationship that a Native person has on this land today–because relationships aren’t just about individuals, they are about cultures and generations of people…[Yet] the land, her spirits…even after all that has happened culturally, welcome relationships with white people…built upon acknowledging and honoring the past, building trust, and about reparations…[that will be] inherently different looking because of our own identities, cultures, and histories.

If we want to build deep, meaningful, and lasting relationships with the land here, we’ve got to do the work from the ground up. If we are appropriating someone else’s culture and spiritual practice, we aren’t doing the hard and necessary work of relationship building for our own tradition–hence, we are perpetuating more colonizing behavior.

I see colonising behaviour all over modern cities today. We talk about ‘gentrification’ when people of traditionally more dominant and resourced cultural groups displace traditionally oppressed groups in the parts of a city where the oppressed groups had been forced to live. I consider this micro-colonisation, akin to the term micro-aggression. What if that’s the only place you can afford to buy a house? Does that mean you ethically shouldn’t? Should people with white skin never move to Oakland, California or to Redfern in Sydney, Australia? I don’t think so. But if you choose to, you have the responsibility to be honest about what is happening, feel the pain of others’ displacement along with the joy of your new placement, make amends and build positive connections with the people and land as best you can.

multicultural2.jpeg

Acknowledging the peoples and lands from which traditions emerge is a way to deeply honour ancestors and keep wisdom alive, and allows you to be a cultural bridge in new lands. The respectful intent and humble, teachable spirit with which you approach such activities is the main difference between honouring multiculturalism in our modern world and a the colonial, oblivious, blind, entitled, and greedy and grabby spirit of cultural appropriation. If you are honest about where you stand today and are able to honour your ancestral journey, however many mistakes and sacrifices you and your ancestors have made, you will have a much easier time honouring others’ cultural traditions.

humanfamily

It also helps to keep in mind how fluid ancestry and identity is. Culture is so much more complicated than just tracing your blood lineage and labelling someone as indigenous or non-indigenous, black or white or brown-skinned. Just because you do not have a known ancestral lineage in Japan, for example, does not mean that you are culturally appropriating if you feel moved to practice aspects of Shintoism, learn to do a traditional tea ceremony, or how to brew your own sake. We multicultural moderns have much more similar journeys to drops of water that are re-cycled around the planet, evaporating from a lake into a cloud and flowing across the sky, falling as rain into a huge ocean, entering a jet stream that crashes as a wave against a rock across the world from where we started, and hanging out in a pool on that rock for a while. I personally think this modern mess we’re in is here to remind us that we’re all one big human family! (Image from here.)

Dreaming, meditation, and mindfulness practices are other great ways to connect with our ancestors, as well as donating time and money, building and tending ancestral altars, spiritual practices to heal unjust power dynamics and colonial wounds, supporting the revitalisation of indigenous languages, connecting with non-human ancestors of land and place, and reconnecting with languages and traditions of your ancestors.

Exercise: Modern people tend to use food and drink as the main tool for connecting with ancestry. Try branching out. If you have Gaelic ancestors, learn a few words and see how you feel speaking them, then put on music and see how your body naturally wants to move to it. You may have some moves burst out that you didn’t know about! Also, imagine how ancestors lived on the land where you are now. Did they used to fish by the river you walk along? Imagine how your ancestors used to live in faraway lands. Did they build a fire in the evening to heat their homes just like you are doing? One study found that just thinking about our ancestors and how they lived is beneficial to us! 

 

Guest Post: Colonial Disconnection

My partner Luke Ringland posted the following on Facebook, and with his permission I am re-posting it here, because his words paint a clear and powerful picture of modern city life. Those of us who have disconnected from our land(s) of origin have much loss to grieve, and much joy to gain by re-integrating with the lands and indigenous wisdom of where we now live.

naturequote.jpg

One of the many MANY things about my life and worldview that has changed since I’ve known my wife Cloud Clearer has been seeing things more clearly from an indigenous perspective. And in this I don’t mean indigenous Australians. A lifetime of my best effort at open hearted learning would be nowhere near enough to truly know their suffering. And I certainly don’t mean nativism, which so often takes the form of destructive, oppressive tribal occupation.

I’m talking about indigenous in the form of a deep, dare I say spiritual, connection to place. A felt and emergent sense of belonging in which one’s existence is symbiotic with, dependent on, and unshakeably connected to the Earth. A oneness that means all that happens to earth, happens to a person, and what happens to a person is also happening to the Earth. This is opposed an egoic mind, floating in desperation and disconnectedness on top of the earth, plotting the ways in which all other things around it can be exploited for its survival, as though one were necessary for the other. An indigenous worldview, or Earth Ethos, understands that the exploitation of the land is ultimately a self-destructive act.

I spent the day driving around Western Sydney today, and it hit me so hard how disconnected, and therefore desperate, we are. Billboards, trucking supply chains, retail superstores, and development. Everything a commodity. And I don’t mean to pick on the West. The older areas of our colonial civilisation are just pretty scars, made so long ago it’s easy to see them as somehow natural, as though European energy has somehow always been here. And herein lies one of many white Australian delusions: It is not that there isn’t something wrong in a felt sense about the tens of thousands of newcomers setting up mini colonies in our big cities. I believe there is. I feel it. But the delusion is that we were, or indeed are, any different. Just ask any indigenous person.

(Images are the first two found for the google search ‘colonialism’, from here and here.)

Exercise: What is one way you can support indigenous well-being? Consider learning which indigenous people have lived where you now call home and how to honour them, such as donating to a non-profit like this, or a local one like this in Australia. Consider integrating Earth Ethos ceremony into your everyday life to feel more deeply what is happening in your body and with Mother Earth. You might try beginning and ending each day with intention through prayer, mindful movement, breath-work, sound, or spiritual reading.

The Red Road

The concept of the Red Road comes from Westerner’s attempting to understand the way indigenous cultures of North America structure their lives and see the world, though I havehopiroadoflife heard people who identify with a North American tribe use the term too. (If you are not familiar with the concept of a medicine wheel, read this post first.) Consider the example of the Red Road from the Hopi who live in the Southwestern U.S. Look at the medicine wheel is in the centre alongside da Vinci’s re-drawing of the Vitruvian man. The belly down to the feet maps onto the lower world coloured in black which represents Mother Earth, the sacred feminine. I estimate the proportion of the Red Road in this lower world is about 80%. This means focusing 80% of our time and energy on standing up for our values, exploring the mystical side of life, and nourishing and expressing our creative energies. 

vitruvian.pngLiterally, this means keeping our hips open, our legs strong, and our bare or grounded feet firmly planted on the Earth. We talk about having our carbon footprints, but what about our physical ones? I practice walking so respectfully and gently that I imagine my feet are kissing Mother Earth with gratitude with each step. My respect is shown through wearing flat, primarily leather-soled shoes, as well as through the act of stepping. Consider how to walk silently and softly with fox walking, and compare those movements with how you normally walk through the world. (Here’s another video to help you practice fox walking.) Aside from yoga or pilates classes, I find most of us pay very little attention to how we physically move through the world. To be honest, I cringe when I see people walk in stiletto-like heels because it looks to me like they are stabbing Mother Earth. I also feel pain when people are very heavy-footed, because it looks like they are punching Mother Earth with each step.

Metaphorically, as one indigenous scholar describes it:

Walking the Red Road is a determined act of living within the Creator’s instructions.  Basically, it is living a life of truth, humbleness, respect, friendship, and spiritually. Those on this road are by no means walking a perfect path, but are in search of self-discovery and instructions.

The path of the Red Road is mostly felt and sensed, and includes the mystery, magic, and miracles that arise through following signs and seeking synchronicities. It is more bottom-up than top-down, more grassroots than executive-led. Someone who walks the Red Road is more likely to be described as determined than headstrong. It reminds me of the Lakota morning prayer ‘Today is a good day to die”, which embodies living fully in the moment. In such a state, we harbour no regrets and are able to even let go into physical death if that is what is asked. It is being so attuned that there’s little to think through, life magically and consistently emerges and we are so allowing that living is like watching beautiful flowers blossom over and over again.Indigenous-Flag-RS.jpg

 

There is wisdom in the colour red, with some universal meanings present across cultures, such as: primal and sexual energy, blood and ancestry, fire and passion, and physical earth or clay. I am reminded of the colours of the Australian Aboriginal flag, with red representing Mother Earth, black representing Aboriginal people walking on Her, and the sun representing the creative life-giving energy connecting the people and the land. (Image from here.) I am similarly reminded of a current affairs story in Canada of an indigenous minister who resigned due to unethical political pressure from the prime minister, and another minister who resigned in solidarity. I find it apt these women chose to dress in black and red together as they took this historical stand. (Article about it and image from here.)

canadianpolitics.jpg

Exercise: Regret is a grief about something left undone. When we are em-bodied there is nothing to re-member because we are living in the moment on the Red Road. Think of a regret. Is that dream still viable and important to you? If so, can you take a step towards fulfilling it and make a commitment to continuing on that path? If not, can you make time to grieve the loss of the dream and let it go, perhaps through some sort of ritual, so you can move on and allow new creative energy to flow?

Calendars, Seasons & Cycles

There are four types of calendars:

  • A lunisolar calendar follows both the cycles of the moon and sun. Because the days, weeks and months are fixed, holy-days determined by the lunar cycle fall on different calendar days each year. (e.g. Hebrew, Buddhist, Hindu, Chinese, Korean, Tibetan, and pre-Christian Germanic tribes)
  • solar calendar like the Gregorian and Julian ones we are most familiar with follows the cycle of the sun only. It tends to be used by agricultural cultures. (e.g. Christian, Berber, Tamil, Bengali, and the French Republican calendar)
  • mooncalendar.jpgA lunar calendar follows the cycle of the moon only and may have 12 or 13 months in honour of the number of moons in a year. (e.g. Islam, Igbo & Yoruba of Nigeria)
  • A seasonal calendar is based on elemental (earth, air, fire, water), floral (plant) and faunal (animal) patterns throughout a year. The number and types of seasons are dependent on specific places, so even tribes near each other may have different seasons if their land has a river that floods during a “wet” time, or if an animal migrates through their land at a specific time of year. (e.g. Aboriginal Australians)

You may think that four seasons a year has been standard in European cultures, but the old Norse calendar had only two: summer began in mid-October, and winter in mid-April. The “Wheel of the Year” is a common calendar used by modern-day pagans of European ancestry and is based on the equinoxes and solstices, and the half-way moments between them to mark changes of a four-season calendar. The images below are of Heathen (modern-day Germanic and Norse pagan) and Celtic pagan calendars. If you are in the Southern hemisphere and wish to honour this calendar, Glenys of Pagaian Cosmology translates it so your celebrations are seasonally appropriate.

1024px-heathen_holidays

wheelofyear

 

There are many ways of acknowledging seasons and cycles because of the diversity of environments, traditions and beliefs that influence a culture. The term “pagan” may make you think of someone in pre-Christian Europe who worships multiple gods, but it actually refers to people who are “fixed or fastened” to the land, i.e. villagers and country folk. In other words, pagans are people who have not yet experienced cultural genocide and disconnection from their ancestral homelands and whose culture is indigenous to, or rooted in, a specific environment and place. Aboriginal Australians offer us a reminder of how all humans once lived “fastened” in sacred connection with our environments:

(Clip from here.)

Exercise: Wherever you live, consider how to describe a seasonal calendar in your area. You may want to use the image below as a blank canvas, and an Aboriginal seasonal calendar as an example. Consider how this may be different to the environment and seasonal calendar of your blood ancestors from another land. Consider how you might honour this knowledge in your life today. (Image from here.)

seasonscyclesblank.png