Tag Archives: indigenous

Synchronicity

Blog by Valerie

Four years ago I wrote the following and saved it on my computer:

Imagine synchronicity as a lifestyle.

Inner & outer awareness/alignment

Today I was reminded of that document and moved to write this piece. For me, this is the essence of being alive and embodying an earth ethos, for in Indigenous science, timing is synchronicity. This underlies indigenous seasonal calendars, and many familiar sayings about there being a time and a season for things. You can’t force a caterpillar to become a butterfly, or a flower to go from bud into bloom – so why do we force ourselves and our environments to be out of alignment with nature? If you’re cold, be cold; if you’re hot, be hot. If you’re old, be wrinkled. (I find older botoxed faces scary and in denial, and wrinkled elder faces comforting and joyful, a sign of pride, dignity and wisdom – image from here.)

The Bamboo Project: Moving at the Pace of Nature

In the book Treading Lightly, it is described as telling “time in terms of synchronicity: an event will happen when all or a sufficient number of conditions are met.” The authors go on to say that this “view of the universe is thus more sophisticated and advanced than it first appears, and is close to quantum physics and the theory of relativity.” I too have found parallels between physics and Indigenous science and even did a reading group of the book Sand Talk with some physicists I used to do research with in the U.S. (And if you’re interested in a very nerdy outcome of this collaborative work, see chapter 4 of my dissertation).

A few months ago I was feeling drained and filled with grief as I had realised a big lie I had been told by a parent my whole life, and (of course) in synchronicity with this, big lies were exposed where I was living and working at that time. I prayed for a break, and I have been getting a break from the western workplace, with more time to spend in the bush and focusing on survival in the full medicine wheel sense of the word. This ‘break’ feels tough and unsustainable, also like a precious gift filled with wilderness medicine. Living in a way few people do, I experience a lot of shadow spaces that people in the western world do not go, and in these spaces, a lot of synchronicities that bring me peace and affirm the spiritual path of wholeness that I am embodying.

When we make space for all emotions, including our pains and sorrows, we honour ourselves and the spirits of those energies and everyone else who carries them. This allows things in our lives to flow – to release and emerge – without force, and a grounded power comes in that further centres us into our beings. A month ago, after nearly five years of repeated rejections, I received news that a paper on my indigenous science empathic dialogue work with sex offenders and their family members would finally be published. A few weeks later I found myself moved to publish a second poetry collection, entitled Mother Wound. To me these books have become power objects into which creative energy has been concentrated and birthed into being. And in synchronicity with the season this all happened right around the autumn equinox, as the season transitions into winter. I am curious to see what emerges as these energies are freed and released from being carried inside me.

.: Lifecycle butterflyBut right now I am still experiencing a lot of thoughts, emotions, dreams, and earthly energies. Autumn is a time of harvesting. Fulfilling a wish from years ago, in imagining synchronicity as a lifestyle, I am currently living as a nomad and flowing where I feel called, connecting with places and people of Yuin country (south coast NSW). And I have faith that I will emerge from my current cocoon at the right time with the desire to expose my beauty to the world by flitting about as a butterfly for a while. Until that “I” dies and the cycle continues with my being reborn from a little egg once more… (Image from here).

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Jews’ Indigenous Roots

Blog by Valerie

Lately I have been working to ground some of my Jewish wounds through relating biblical stories to Indigenous cultural stories of that part of the world; my own intuition, lived experience and knowledge of archetypes and patterns in Indigenous science; and some western research such as archaeological findings. This post is to share some knowledge that I hope you will find interesting and of service as Judeo-Christian culture has had, and continues to have, a huge impact across the planet.

  • Ancient Jews honoured a male god and female goddess (and an ancient serpent creator)
    • Evidence in written texts at the time and archaeological evidence indicating that for two-thirds of the time the temple in Jerusalem existed (before it was destroyed and re-formed into what is now known as the Wailing Wall), it contained an altar for a male god (Yahweh) and a female goddess (often called Asherah), and that the goddess altar was removed and re-instated repeatedly until ‘the cult of Yahweh’ won out. Then the temple was destroyed. (See e.g. The Hebrew Goddess). There is similar evidence that for about a third of the time the temple existed there was an altar for a serpent creator being. Consider this about Asherah:
      • “Between the 10th century BC and the beginning of their exile in 586 BC, polytheism was normal throughout Israel; it was only after the exile that worship of Yahweh alone became established, and possibly only as late as the time of the Maccabees (2nd century BC) that monotheism became universal among the Jews.”
  • Ancient Jews used a medicine wheel (which Christianity integrated)
    • Biblical references of an ancient medicine wheel are described in Ezekiel and further symbolised in Christianity by the four evangelists Matthew, John, Luke and Mark. Here’s a quote from one of the Wikipedia articles linked above:
      • “The animals associated with the Christian tetramorph originate in the Babylonian symbols of the four fixed signs of the zodiac: the ox representing Taurus; the lion representing Leo; the eagle representing Scorpio; the man or angel representing Aquarius. In Western astrology the four symbols are associated with the elements of, respectively Earth, Fire, Water, and Air. The creatures of the Christian tetramorph were also common in Egyptian, Greek, and Assyrian mythology. The early Christians adopted this symbolism and adapted it for the four Evangelists as the tetramorph…” (Image from Wikipedia is a 13th century Cluniac ivory carving of Christ in Majesty surrounded by the creatures of the tetramorph).
  • Ancient Jews saw human nature as a struggle
    • You know the story: because Adam and Eve ate from the forbidden tree of the knowledge of good & evil, they were kicked out of paradise. But did you know that there was a cherub with a flaming sword placed in the East (the direction symbolised by man and water) to block human access to the Tree of Life still at the centre of sacred garden? So we’re our own worst enemy…
    • I invite you to compare some images: Tree of Life by Gustave Klimt (where are the roots?), an image of the Tree of Life (called Yggadrasil in Norse mythology) by Friedrich Heine, and an Assyrian carving of the Tree of Life (roots?)

Note: the fruit representing human’s ‘sin’ isn’t specified literally as an apple in the Bible, but became an apple by integrating a Greek myth about Hesperides. I suppose any sweet fruit could be symbolic of the human struggle to endure pleasure and pain, but a red apple seems like a juicy sexual symbol since we all have red blood and we women have a small round clitoral pleasure spots that could be likened to ripe apples…

Reflecting on all of this, I am reminded of an essential feature of the primordial goddess archetype across Indigenous cultures: her nature embodies positive and negative attributes. Sometimes Mother Nature rages and spews volcanic ash over the lands where we live – and then out of that ash grow healthy plants that we can eat after some rain, sun, and time. The cycle of birth, life, death and rebirth is illustrated beautifully in this collection of cultural myths about the wild side of our feminine nature.  I see it as our job as humans to hold these aspects of our nature with both compassion and awareness. Where I live, for example, there are deadly crocodiles and snakes and other creatures. In order to survive, I need to accept that this land is not necessarily safe. I need to be able to live with danger. And to thrive, I need faith that safety still exists whether I am experiencing it in a given moment or not – that if I see a crocodile and adrenaline pumps through my heart and sends me running, I can come back to a feeling of safety again – and trust that there is something meaningful about such a terrifying experience. It’s not gone forever. (It’s like the uncertainty principle in quantum mechanics.) Struggling to hold such paradoxes is to me, essential to being human.

Grounding these Jewish myths in context, while also remembering that a lot has been lost in translation – for example, the Hebrew word ‘shalom‘ which means peace, wholeness, harmony, well-being and hello/goodbye (a beautiful greeting & farewell!) is simply translated into English as ‘peace’ which doesn’t do it justice – is helping me hold my Jewish ancestors and our traumatic history more fully, and helping me access deeper compassion for Judeo-Christian/Western thinking and ways of being generally. Indigenous cultural roots are embedded in everything in the Bible – even the word ‘Eden‘ is from a Sumerian word meaning ‘plain or steppe’, which then became an Aramaic word meaning ‘fruitful, well-watered.’ Water is particularly precious when you live in a desert, and once we Jews were no longer living of our traditional country, we seem to understandably have lost connection with the goddess/sacred feminine aspect of being. In exile, we still have the stars in the sky above (the masculine aspect), so it makes sense we’ve leaned on that to survive and tried to retain some knowledge about how to live well with other earthly creatures in the Bible.

As a final note, I link Wikipedia often because it is open access, and I give thanks for such knowledge that is freely shared (the modern way), as well as secret spiritual knowledge shared in a specific way at a specific time with specific people often through a gruelling ordeal of initiation (the traditional way). Shalom!

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Cry of the White fella

A poem by Lukas

Our position of dominance hides our shame and pain.

I see those white fellas who show up with their engrained sense of superiority manifesting as ignorance, hate and prejudice.

I see saviour types who subjugate their own pain under the yoke of guilt, forever seeking to unburden themselves of their shoulds: “This genocide should never have happened”; “They should have what I have now”; and most insidiously “With all that I have, I should be happier”.

And finally, I see those disassociated souls who seem perpetually determined to view things from a distance that renders things invisible. But of course that’s nonsense. To be numb does not mean the wound is not there.

I am and have been all of these white fellas. Just last week I cycled through two of them in the space of a few minutes. This panorama of experience is my blessing.

CharliesCountry I see us all suffering under the weight of unbridled intellect, greed and injustice. I see us all suffering from this ungrounded world we’ve created, oppressor and oppressed alike. The surface powerful and the surface powerless. And the other types of power, more hidden, mysterious.

We need to work together. We need to learn and grow together. We need to put down our shoulds with their biases and prejudices and take stances of openness.

We need to start with ourselves.

White fellas can start with simple questions: Do my feet really rest on solid ground? Does expansive and peaceful wisdom flow through me, or am I really just afraid and ashamed almost all the time?

I have the luxury of knowing that I am not alright. I read through a list of things to “help” the black fellas and there is not one thing that I myself don’t need also. I feel deep in my heart, mind, bones and spirit that in some form or another, I too need that medicine. All of it. I too need healthy connections with body, emotions, kin, community, culture, country, culture, law and spirit. 

I feel like a man looking upon an oasis with an overwhelming thirst the world does not recognise. It sees abundant hydration everywhere I tread my privileged white feet, while I see poison and trickery.

lukasgiftpainting

I never, ever, want to engage in a project to help only “them”, whoever “they” may be. That is fraud. How can someone so in need of help himself engage in anything but an exchange?

And so to their medicine needs to be my medicine, being as it is so deeply rooted in the earth where I now live. And the flexibility and grandeur of my people’s medicine, the laser-like linear time beam of problem-solving intellect, can do better work when anchored to the side of a mountain not roaring around ungrounded like the wind.

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On Indigenous Science

Doing science with awe and humility is a powerful act of reciprocity with the more-than-human world.

— Robin Wall Kimmerer, Potowatami scholar

A blog by Valerie

Most of us when asked what ‘science’ is will start to think of beakers and men in lab coats doing chemistry experiments. However, that is a limited Western perspective on studying and cataloguing knowledge within a controlled environment. The root of the Latin word ‘science‘ is ‘to know’, which comes from an older root word meaning ‘to cut/split.’ This is why a Western scientist when trying to gain knowledge about a butterfly will likely describe the environment of its capture, then kill and preserve one to do things like measure its wing dimensions, look at parts of it under a microscope, document the patterns on its wings, and label it with a Latin title. This is a way to gain knowledge through cutting or splitting the butterfly from its environment.butterfly

In Indigenous science, we do not aim to gain knowledge through separation and examination in isolation with such an individual focus. We instead want to study the butterfly in its environment, and it might take a while, a year or more, to observe patterns of behaviours and direct relationships a butterfly is part of. For example, we may observe that the butterfly pollinates certain flowers that the bee does not tend to favour. We may observe that the butterfly blends very well against one tree, but is very visible against another tree, and this may tell us something about where its chrysalis is likely to be hiding. We may learn about cultural lore of an important butterfly dreaming site on country. And we may feel awe when a butterfly flutters by or, if we’re lucky, feels safe enough to land on our hand. We may feel inspired when reflecting on the butterfly’s lifecycle that is filled with immense physical change to make a change in our own lives, or to appreciate immense change we have been through ourselves. (Image from here)

Indigenous science offers us a different lens, a holistic perspective, for building and testing knowledge. Most of us are aware of the Western calendar with four seasons (winter, spring, summer, fall) and the equinoxes and solstices that mark celestial moments in an annual cycle. But many Indigenous cultures celebrated seasons specific to their country and its cycle of life. Here is a representation of the Jawoyn seasonal calendar from the land where we currently live around Katherine, NT:

jawoyncalendar

In nomadic or empire-building cultures where people travelled a lot, especially by boat, it made sense to mark seasons by celestial moments. But in Indigenous cultures where people developed deep relationships with a place where they experienced belonging, it made more sense to mark seasons by weather patterns, plant and animal movements and food sources. This included marking times of year to avoid certain foods too, like no fishing of barramundi during their breeding season out of respect. (For those of you in Sydney, here is a D’harawal seasonal calendar explaining six seasons of that country.)

Considering the opening quote, I find that Western science may be done with awe, maybe even humility, but rarely reciprocity with our non-human kin. And for those of us living off of our traditional country, I find it helpful to keep in mind what Kenneth Jacob of Wellesley Islands, Queensland explains:

Our law is not like whitefella’s law. We do not carry it around in a book. It is in the sea. That sea, it knows. Rainbow knows as well. He is still there. His spirit is still watching today for law breakers. That is why we have to look after that sea and make sure we do the right thing. We now have to make sure whitefellas do the right thing as well. If they disobey that law they get into trouble alright.

 

I leave you with the following principles of Indigenous science to consider, based on work by Oneida-Gaul scholar Apela Colorado:

  • Nothing is objective
  • Non-humans are included in research
  • Research is done as a ceremony
  • Time is nonlinear & cyclical
  • Privileges relationships
  • Holistic, draws on all senses (spiritual, emotional, physical, psychic)
  • Healing, ends with feelings of peace, balance, vitality
  • At the end, we have not transcended but are more fully present and embodied
  • Humour and light-heartedness are important to the process

allindig

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The Archetypes of Bullying

Blog by Lukas

In her PhD Justice is Healing: An Indigenous Approach to Sexual Trauma, Valerie describes three main roles in violence: victim, offender, and bystander. In my view, it is vital for us to look at where we play these roles in various aspects of our life, with special attention given to looking at how these energies manifest internally. Internal versions of these energies may manifest in concert with each other, for examples as our psyche offends against itself in its own presence as a bystander.Triad

Often, too, there are pairs of internal-external energies, for example one’s internal bully manifesting as a tendency to blame others externally, or a tendency to blame oneself internally manifesting as a tendency to offend against others. In this way I would see the bystander role as a dissociative state internally, that could manifest as any one of the three on the outside with dissociation from the impact. 

These roles are also evident across social strata, where whole groups of people play different roles, internally and externally, resulting in cultural forms of violence like oppression, domination, submissiveness, and lateral-violence, which is when an oppressed group turns against itself.

This blog came together by thinking about what we can learn from looking at victim-offender-bystander triad on an individual or small group level that might be useful for some of the larger and more intractable societal and cultural issues.

Through lived experience I am deeply familiar with the dynamics of schoolyard bullying so I chose this the small group context to explore. In this case the victim/offender/bystander triad are a substrate — kind of like building blocks but without defined boundaries — from which the archetypical personas emerge. 

The archetypes are as follows:

1. The Ringleader.

ヴェネチアはくらんかい! - 願わくば 背中合わせに 音楽を。【旧館】This is the person with the most social power, both within their group and across groups. The Ringleader commonly lacks classic “excuses” for their behaviour, and usually comes from a relatively “good” and “stable” home. They often evade punishment if teachers don’t go for a full root and branch investigation of bullying, as they are masters at having others do the dirty work. They are primarily driven by a deep-seated greed for power and control, their inner victim being the delusion that this brings fulfilling or lasting joy to life. (Image from here.)

2. The Casual Bully

The Casual Bully has a fairly safe (on the surface!) social existence that enables them to live above the fray most of the time. They’ll participate in the bullying sporadically, usually on those more “zero sum” occasions when to not do so would be testament to supporting the victim. They are usually friends with the Ringleader and have a fear driven desire to remain that way, as it makes them “cool”.  Their inner world is similar to the Ringleader, but for whatever reason they are not as desirous for that level of power, or don’t posses the social skills to get it.  

3. The Bystanders

Similar to the Casual Bully but they aren’t necessarily friends with the Ringleader, or anywhere near as greedy. They are content with a degree of social safety that puts them above the fray, and will stand back almost all of the time. They’ll seldom harass the victims overtly, but may do so in more subtle and insidious ways when it suits them. They won’t support victims (which of course contributes to the victim’s sense of isolation) because this would risk their social standing.

Their inner world can be highly varied, possessing varying degrees of envy of Ringleaders, contempt for Bully Victims, and perhaps even some shame at their own passive support of the social hierarchy.

4. The Henchman

Henchmen are critical to the Ringleader’s power. They are often recognisably disadvantaged. Maybe they came from a struggling home and wear tattered clothing, or maybe they are a bit overweight or have acne. The Henchman will receive an almost constant mild, though carefully executed, stream of bullying from Ringleaders and Casual Bullies. The “carefully executed” part is because a good Henchman will usually posses a weapon even the Ringleader wants to avoid. Maybe they are big and capable of violence, or maybe they just generally have a crazy streak to them that needs careful taming.

J's henchmen - Bulbapedia, the community-driven Pokémon ...The Henchmen are the bane of any true bullying victim’s life, dishing out most of the torment at the behest or with the support of the Ringleader. They are often quite dissociated emotionally and act without shame, which is both part of their resilience, and what makes them very dangerous.

Sometimes there is a sense of the Ringleader archetype being totally absent, leaving a hierarchy of Henchmen, where you might have a chief Henchman acting as a Ringleader of sorts. In this case you might think of the true Ringleader being forces outside the school. (Image from here.)

5. The Bully Victim

This archetype has a lot of overlap with the Henchman, but there are some key differences. Henchman are outwardly tougher than Bully Victims, often because their early childhood years or home life were rough. A Bully Victim on the other hand does not have this kind of resilience, weapons, or obvious “excuses”. They often feel intense shame about their predicament.

Bully Victims are often the group those higher up the chain take the most joy from belittling and humiliating. It does not come with the guilt of bullying a Victim, as the Bully Victim is often seen as “having it coming”. 

Pathetic

It can be hard not to see the Bully/Victim as the most pathetic specimen of all. Most people have trouble having compassion for them, including the teachers. They get bullied almost constantly, but have this delusion that there might be a way for them to get on the good side of the Ringleader and rise back up the social 

ladder. Unfortunately this delusion has them humiliating themselves in various ways for the sadistic entertainment of Ringleaders and co. or by bullying someone else, either another Bully Victim or a Victim (see below). The balance of offender and victim energies will often vary over time, giving them moments of seemingly more power and intense falls from social graces. (Image from here.)

6. The Victim

The true Victim has little social power (within the hierarchy) and knows it. They are under few delusions. In your typical school the Victim might come from a minority group or have some kind of obvious physical disability or hardship. Life is hard for the Victim, but on the flip side, their clear-eyed appraisal of their situation means they are likely to form protective bonds with other Victims. With just a little support from teachers (increasingly the case in the modern world), they can be protected, which most schools these days at least have the intention to do. The flip side of a Victim accepting their fate of course can be a willingness to put off the fight when perhaps it was needed, or rely on Helpers (see below) too much for protection. 

The Ringleaders are increasingly careful in a modern school yard not to give Victims direct attention as it is riskier (teachers notice more), and besides, the Victim’s acceptance of their situation means they don’t provide much entertainment. Instead it is the social dynamic setup below the Ringleader that does the job for them. 

On some occasions and perhaps increasingly so, a canny Ringleader will publicly shame a Henchmen or Bully Victim for bullying a Victim as a means of virtue signalling, and deflect attention away from their own sadistic behaviour.

Victims usually have the most contempt and/or pity for Bully Victims, and fear of Henchmen. Wiser victims do know that the root of their ills are people higher up the ladder, but they often don’t know what do about that. Seeing a Bully Victim or Henchman get punished can quench that thirst and give a sense of justice but leave long term insidious patterns inherent within the hierarchy unaddressed.

7. The Helpers

The Helpers are the school yard saviours and are an increasingly common archetype. The Helpers make it their mission to defend Victims from Henchman and love to pick on Bully Victims, who due to their relatively privileged background compared to a Henchman, are low hanging fruit for punishment. Bully Victims are susceptible to intense shame, and often clash with Helpers.
Saviour

A Helper likes to convert Casual Bullies and recruit people they see as Bystanders, and it is usually from the ranks of these groups that they emerge. They might even poke the bear of the Ringleader once in while though not often, as even this can be beyond their fear threshold. Helpers are often blind to the hierarchies within their ranks, and to the ways in which their righteous defense of Victims can be a form of bullying. They are hard on themselves inside, which is of course one of their main motivations for doing what they do. (Image from here.)

8. The Forgotten

Very similar to a Victim, but not as visible. Their predicament often goes unnoticed by everyone, and manifests more as isolation and invisibling.

I spent most of my early high-school years between the age of 12 and 15 primarily as a Bully Victim. I have learnt a lot about my internal world by reflecting on the fact that I can so clearly recall the times when I bullied people, whereas much of the time I spent on the receiving end disappears into a minimising morass. This tells me that I have tended to bully myself inside, terribly, and thus take some of this out on others, but also accept my being bullied as somehow being what I deserve. The more I bullied others, the more I felt “deserving” of punishment, which reinforced my internal bullying, and round and round it went/goes. What I did have was a natural inclination to look holistically at things, which has been both a blessing and an incredible burden in my life. And whilst it did lead to my Ringleaders-in-Chief getting a few literal black eyes, I always received a lot of attention. I was never quiet, whether bullying or being bullied.

Many research papers over the years have sought to understand the impact of school yard bullying on mental health. Some more recent ones showed clearly that compared with people who are more purely offenders and victims, the Bully Victim has the highest correlation with depression, anxiety and ADHD[1] (me on all counts), as well as suicidal ideation[2]. Bullies (Ringleaders, Casual Bullies and Henchmen) and victims also had poorer mental health than people considered “not involved”, but not as bad a Bully Victims. Bystanders, or witnesses to bullying also fared worse than those who supposedly had not witnessed anything, showing that even peripheral exposure to violence can be traumatizing. It also shows me again the extent to which the Helper persona is a self—protection mechanism as much as it is something that comes from deep inner power and benevolence.

The conclusion of the papers was of course for anti-bullying efforts to ensure they give attention to the wellbeing of bullies as well as victims.  When it comes to compassion for “offenders”, this is part of a trend where society seems to be starting with the low hanging fruit of children even if we can’t yet manage it for adults.

Shadow - Wikipedia
In closing, I have found it really enlightening, and indeed fun to apply these archetypes to the various groups and social strata in society, particularly a modern Western colonial one. It is critical to remember that people can embody more than one of these different archetypes as well as the substrate energies (victim, offender bystander) both internally and externally, both visibly and invisibly. (Image from here.)

Exercise: What do you think? Did I miss any school bullying archetypes? What societal groups would you align with which school yard bullying archetypes?

[1] https://pubmed.ncbi.nlm.nih.gov/24920001/

[2] https://pubmed.ncbi.nlm.nih.gov/23790197/

 

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Two-Eyed Seeing: Gift & Privilege

Blog by Valerie

The word gift has a very interesting etymology. I remember being surprised as a child to learn that Gift meant ‘poison’ in German. Turns out it means ‘poison’ in modern Dutch, Danish and Swedish too. The story goes that the proto-Germanic verb geftiz (to give) led to German’s geben (to give), and Gift (poison), the latter coming from dosis (a giving) in Greek (dose in English) being used to describe a portion (potion) of medicine given to a person who is sick. That this supposed medicine came to mean poison perhaps says a lot about how Germanic people felt about foreign medicines being brought in, but anyway.

Fungi - Wikipedia

This dichotomy got me thinking about gifts and how they differ from privileges. The etymology of privilege is from Latin meaning ‘private law’ – it is inherently an individualistic concept. The word privilege sure is thrown around a lot, and I do mean thrown – it often feels like it’s sent to people by throwing a word-spear with a poisonous arrow on the end. I can speak truthfully about painful gifts I’ve received in my life – familial betrayal, sexual violation, maternal abandonment, social rejection – and I can relate to both the English meaning of ‘gift’ and the germanic ‘poison’ meaning. In some parts of our lives we are all called up on to turn shit into fertiliser, to be like bacteria and fungi and allow the natural process of decay to enrich us and create space for rebirth.

The current mainstream social story around ‘privilege’ is to label people with certain perceived privileges from a Western materialist, capitalist, Euro-centric, Judeo-Christian (dare I say white supremecist) worldview, and expect people to be aware of them. From this perspective, I am privileged because I grew up middle class, in the U.S., I have light skin, received high-level formal Western education, have strong English language skills, etc. Yet from my Indigenous East Frisian worldview, this concept is an imposition – the only word that relates to this idea of privilege refers to whose turn it is to go when two people (or wagons) are at a crossroads. And from my Jewish-American worldview, the idea that Jews are accepted as ‘Western’ and ‘white’ is so new it feels incredibly insecure and desperate to consider myself part of that story, and I see many Jews become the neurotic caricatures outsiders expect them to be within a larger Western story. (Woody Allen anybody?)

I find the concept of Two-eyed Seeing by Mi’kmaw Elder Albert Marshall is very useful here. It focuses on seeing the strengths of Western and Indigenous worldviews and making space for multiple perspectives and consciousnesses. (Image from here.)

ACHH | Two-Eyed Seeing

There are different ways that we can practice two-eyed seeing. For example, the Mi’kmaw model sees their cultural worldview and the Western worldview as somewhat overlapping and somewhat distinct, as in this Venn diagram showing room for knowledge-sharing and learning from each other:

twoeyed

Another approach is the Braided Rivers approach that sees Maori and Western knowledges as distinct streams that need to be woven together to create a new system of knowledge based on the strengths of both worldviews.

maoririvers

As Indian psychoanalyst Sudhir Kakar said:

A degree of alienation from one’s culture, a deep exposure to other worldviews and even a temporary period of living ‘as others’ may indeed be necessary for heightening one’s perceptions about the culture and society one is born into.

poverty

By all means let’s confront our Western privilege, and while we’re at it, let’s reflect on what we privilege in our lives (and what we want to be privileging). For example, I privilege peace and balance. And when I think about the Western material privilege I grew up with, I also think about the imbalances that went along with it – spiritual desolation, mental illness, and physical and emotional pain – and to rebalance and find peace, my healing journey included many years of renouncing material privilege to strengthen other aspects of my being. The imbalance was a gift, to be sure, but a privilege? I’m not sure. I see that distinction as cultural. In closing, I am reminded of this photo from a small town in the Amazon that encapsulates my two-eyed seeing approach to gifts and privileges (translation: The poverty is in your head and not in your pockets…).

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Reciprocity & the Resentment-Denial Dance

Blog by Valerie

This week I am moving through some grief. I had known that a friendship would end had been observing it fade away for a while, and I was hoping it would just fade and drift gracefully into nothingness, but that was not what occurred. Not only was there a calling out of disrespectful behaviour that resulted in denial, blame, and spite being projected onto me, but following that was additional denial about the state of the relationship. I felt resentment that my former friend was so in denial that she needed me to explicitly spell out that we had already co-created the ending of our relationship, and this resulted in even more blame and spite being projected onto me. What a mess of pain we were in.

It reminded me of Torres Islander writer Nonie Sharp‘s concepts of mateship and in-mateship, where in-mateship creates feelings of worthlessness, self-hate, denial. She says that the very presence of superiority creates shame, and a fear of shame causes people to oscillate between seeking revenge and prestige, resulting in psychic bullying, social violence, and denying reciprocity; if you judge someone as an inmate, you control & define social and existential boundaries. I see this as narcissistic…

lotusIn processing this resentment, I realised that when there is a lack/denial of reciprocity in a relationship, we dance between resentment and denial — resentment within the person who feels stifled/unseen because the other person isn’t holding them in wholeness, and lack/denial/not good enough within the other person who feels cut off from their wholeness (and may or may not want to heal that rift inside themself). Those of us who live with an Earth Ethos embody a knowing that we are all interconnected, and we are not lost playing out myths of superiority and inferiority based on existential judgement.

In some people’s minds I “cut off” this friend, but I have not experienced this. I can no more cut her off than I can cut off the air I breathe; she has become part of me and the space she has in my heart and mind will remain throughout my life in a linear sense of time, and is always there in a nonlinear sense of time. Thoughts and feelings related to her will emerge, and I will pray and send love and feel pain whether we are actively engaged in our relationship or not. It was and it is, and through time and space relationships move through various forms, or trans-form.

Reciprocity is a core Earth Ethos value. As Potowatami writer Robin Wall Kimmerer says:

In the old times, individuals who endangered the community by taking too much for themselves were first counselled, then ostracized, and if the greed continued, they were eventually banished… It is a terrible punishment to be banished from the web of reciprocity, with no one to share with you and no one for you to care for.

My view is that such punishment/banishment on a mass scale underlies the current mainstream Western culture and results in the extreme levels of narcissistic wounding we are witnessing. Aboriginal writer Tyson Yunkaporta explains:

In Dreaming stories, Emu is often a narcissist who damages social relationships. These stories teach us about the protocols for living sustainably, and warn us about unsustainable behaviours. The basic protocols of Aboriginal society, like most societies, include respecting and hearing all points of view…Narcissists demand this right, then refuse to allow other points of view…They destroy the basic social contracts of reciprocity (which allow people to build a reputation of generosity based on sharing to ensure ongoing connectedness and support), shattering these frameworks of harmony with a few words…They apply double standards and break down systems of give and take until every member of a social group becomes isolated, lost in a Darwinian struggle for power and dwindling resources that destroys everything…

Australian Indigenous Astronomy: July 2011Yet in Aboriginal cultures in Australia, the Emu is so highly regarded that people traditionally organised their lives around following the wisdom of the Dark Emu in the sky, which is the constellation of darkness within the Milky Way. The image is from here and shows the Dark Emu during one season of the year, and corresponding rock carving honouring the Emu in Sydney.

Something that I continually find challenging in embodying reciprocity is moving through a world where so many people around me believe in individuality and are lost in saviour complexes that convince them they are working for the collective good. I live on land my ancestors are not indigenous to, and I do not yet know what lands my mother’s family is interconnected with. And when I move through the dance of denial and resentment in an intimate relationship, it helps to remember that once I fully see the Dark Emu I will be wiser and more capable of orienting myself in my centre; and as this unfolds, it helps to have compassion and keep strong in my convictions of the worthiness of this healing journey, as Rumi reminds me. Wuradjuri healer Randal Ross said that we don’t realise how free we are until we see that freedom disintegrate; and I feel that correspondingly, those of us who have been abused and denied are re-membering how free we are through calling it out with compassion and creating healthy, whole lives in the midst of collective wounding.

Exercise: Consider this Robin Wall Kimmerer quote and how you might apply it in your life: “Restoration is imperative for healing the earth, but reciprocity is imperative for long lasting, successful restoration… We restore the land, and the land restores us…The land is the real teacher. All we need as students is mindfulness. Paying attention is a form of reciprocity with the living world, receiving the gifts with open eyes and open heart…For all of us, becoming indigenous to a place means living as if your children’s future mattered, to take care of the land as if our lives, both material and spiritual, depend[] on it.”

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Outliers

Most of us are familiar with outliers from mathematics, as illustrated by this image:

Mad Hatter Lewis Carroll Quotes. QuotesGram

 

 

 

 

 

 

 

I have always felt like an outlier. Outliers can be inspiring leaders, and can also be absolutely crazy. Most outliers, in my experience, embody a bit of brazen madness that carries us outside the mainstream. Others have written about the challenges of honouring a multi-cultural identity, and of digging deeply into their roots to claim their full identities. I will write about something else. About the outlier as a leader and a madman.

To me, leadership must create an opening, which shows that it is alive. It may open someone up to joy or to pain, open up space between people or open up connection, but it creates opportunities to become more fully embodied and alive. Much of what we call leadership I feel leads us to dead ends. A leader unwilling to step aside and help someone else into their place, who clings to their standing, is not a leaders but a childish dictator in my

eyes. Leaders know there is always somewhere else to go. To me, true leadership is a pioneering into unknown, lost, forsaken, and forgotten spaces. Aboriginal scholar Tjanana Goreng Goreng defined sacred leadership as people:

  • Embodying humility & being a model of respectful behaviour;
  • Leading through bottom-up empowerment & mentorship;
  • Sharing wisdom, holding initiation rites, and sharing culture in layers when people are of a strength of character;
  • Who are chosen by a community, not self-selected;
  • Carrying specific knowledge, lore, beliefs who ensure the safety & security of the teachings.

Ultimately, the difference between an outlier who goes mad and one who becomes a leader is one who is able to move beyond personal self-interest and live with a heart of service. This means balancing self-care with asking for support and taking risks, sometimes putting oneself purposely into trauma or danger, but not to the point of becoming a martyr and building resentment. It can be a challenging line to walk. It requires very high personal standards along with loads of compassion for self and others. It can be isolating and incredibly fulfilling. Instead of being outraged about whatever stupid action Trump did this week, I was in awe to learn that fish underwater sing the water and reefs awake at dawn, just like birds on land.

I have struggled to connect with many people around me, and I’ve worked really hard to understand Judeo-Christian, Western, and Anglo worlds. But I don’t innately understand them, and they don’t innately understand me. There must be something that makes each of us feel like an outlier, even in a small way. What if we focus on enjoying that breadth of our diversity, on learning from each other, and on exploring the outer limits of our inner worlds? We may just find, like these side-by-side images of Western microscopic art and Aboriginal Australian art that we outliers are redefining social structures in ways that align with Mother Earth better and can inspire others through our own leadership into owning our outlier statuses. (Image: Gum leaves under a microscope & Gathering Bushtucker painting)

Gum Leaf and Gathering Bush Tucker.

 

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Guest Post: On Climate Change

Prof. Dan Cziczo discusses Climate Change - Belmont Public ...Blog by Lukas

Dear Greta,

I admire your fire and passion, and your courage to take on so much of the world’s attention. Whether this attention be loving, ambivalent, or hostile, the sheer weight of it is no doubt burdensome, in a way you may not yet even realise.

I am writing to suggest that you are missing something profound about life in the modern Western world. You admonished adults, both those of us alive now and our collective ancestors, for stealing your dreams. And indeed this is so. But with respect, the true theft has only peripherally to do with climate change. (Image from here). Here is a quote from Aboriginal Australian scholar Dr. Tyson Yunkaporta:

Every human child is born the same. We are born with innate structures. And those structures all steer us towards living and loving and learning in cooperative groups, and in being profoundly connected to a habitat, and being very curious about that habitat…I believe that every child is born as what we now call indigenous. It just takes quite a rigorous program of indoctrination to twist somebody and turn them into a civilized person.

It is your indigeneity that has been stolen. A life of profound connection with fellow human beings, with spirit, and with the earth. In the world both you and I grew up in “civilised” is seen as an unambiguous virtue. It has given us much in the form of transcendence of material challenges, but destroyed so much more. It has blocked our growth as beings. I see the civilising force of Western modernity as turning the children we were at birth into beings that are unbalanced in the mental, floating above the rest of existence in a state of separation. It has turned us into beings who know only one way to cope with suffering, which is to fix it with our minds. But this idea of “fixing it” is a myth that fails us, born of hard and false boundaries like “self” and “other”, “right” and “wrong”, and “good” and “evil”. As Dr. Yunkaporta says:

The war between good and evil is in reality an imposition of stupidity and simplicity over wisdom and complexity.

And so I put it to you that this applies to the scientific orthodoxy on anthropogenic climate change as much as anything else. To say that it is an unambiguous cataclysm or “evil” requiring our “fix it mind” to go into full swing is potentially just living in the same delusions, and repeating the same fundamental errors of our recent ancestors. The reality requires a deeper wisdom than just the capacity to power the world from renewable energy. Renewable energy in and of itself will not fill the hole inside us, nor reconnect us to the sacred, and to the Earth. For this we need tools that Western science does not know about, but indigenous scientists and mystics of many faiths and traditions around the world have known about for thousands of years. (Image from here)

I do not fix problems. I fix my thinking. Then problems ...We don’t need to fix the world, rather we need to learn to flow in it, and be in deep relationship with it. I have no doubt that from such a stance we’ll look at open pit coal mines and the internal combustion engine, not to mention countless other inventions and lifestyle choices, as being fundamentally out of flow, a desecration of something sacred that severs us from the Earth. Western science will play a role in helping us work out what to do next, but the truth of our modern desecration of the Earth does not need facts and figures, and positivist experimentation for us to experience. If you don’t believe me, go and sit on a chair in a forest near where you were born for a few minutes and watch your mind. If you are anything like me, you will experience a lot of discomfort and dis-ease from being with the craziness of your undistracted modern mind. Can you “fix” that with your mind alone? Can Western science offer you any help? There is as much to learn about why we face climate disasters from that one simple activity as there is from any number of bore holes dug into the Antarctic ice.

Carbon as a building block of life (video) | Khan AcademyWe need to question more than our use of carbon. We need a new and bigger dreaming.  We need a dreaming of lived interconnection to immortal oneness. Such a dreaming is bigger than our daily struggles, and even our comprehension of existence itself. Certainly much bigger than our worries about three degrees of global mean temperature rise. You might say, “Well that is easy for you to say, it is not your daily sustenance under threat, or your island about to be swallowed by the sea”, and this may be true. But my reply is that these ideas I am telling you are not mine. They come from the wisdom of people who did indeed face and transcend such hardships. Islands have disappeared before, and life went on. Regardless of what we do and don’t do, life will go on this time around too. The only real question is what kind of life it will be. (Image from here)

Yours sincerely,

Lukas

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Earthly nourishment

Blog by Valerie

All Law-breaking comes from that first evil thought, “I am greater-than,” that original sin of placing yourself above the land or above other people.

Tyson Yunkaporta

The above quote is the definition of “unsustainable” to me. I see this wisdom enshrined in the biblical story of the Tree of Knowledge that some of our ancestors were advised not to eat from before their curiosity and the trickiness of a snake got the better of them and taught them this lesson. I facilitated a workshop last weekend for healing professionals called “Space for Spaceholders” in order to create space for their nourishment. The embodied metaphor for nourishment that came to me was the placenta. The placenta is responsible for nourishing and protecting babies in the womb. It connects the mother to the baby by supplying blood through the umbilical cord to the developing child, secretes hormones that are required for pregnancy and for preparing the mother’s body for breastfeeding, and provides babies with antibodies of for protection for the first few months of their life.

The placenta is a symbol of a sacred life support system. There are so many cultural beliefs, stories and practices that honour this primal nourisher. Many Aboriginal Australians see the placenta as a person’s hologram that provides a map for their life. It is buried in the Earth to provide direction for the person once they reach puberty. The Navajo (Diné) in the Southwestern US bury the placenta in sacred ancestral ground so the person grows up with a strong cultural identity. Similarly, among the Maori in New Zealand the words for “land” and “placenta” are the same. In Hmong culture in Laos, people believe that a spirit will wander the Earth and not be able to join their ancestors in the spirit world without returning to the place their placenta was buried and collecting it, so it is the same word as “jacket” in their language. In Korea and China, many people burn the placenta and keep the ashes, then sprinkle them into a person’s food when they are sick to provide profound nourishment. In Indonesia the placenta is seen as a person’s older sibling or twin, and in Iceland as a person’s guardian angel. The Ibo of Nigeria and Ghana treat the placenta as the dead twin of the live child and give it full burial rites. And the Baganda of Uganda believe that the placenta is actually a second child. Not only is it the child’s double, but the placenta also has its own spirit that resides in the umbilical cord.

And then there’s modern Western culture that incinerates placentas in hospitals without honouring them whatsoever. This says a lot to me about the depth of desecration and unsustainable thinking that has permeated our lives. Thinking about honouring the tree of life, did you realise the art in the image above was a placenta print?

We miss so much when we are in a space of separation… A couple of months ago I symbolically reclaimed my placenta and its connection to Mother Earth. I used a work of art that symbolised my placenta and ceremonially thanked it and planted it in the Australian bush. It was a simple act and its effects have been gently rippling through my life ever since. About five or six years ago I took a short course in Vedic astrology. Reading the map of the stars and planets for the place and time I was born, the teacher told me that my life was never going to work until I was in my 30s after I went through a huge transition. She showed me a split in certain energies that would not align until then in my life. I felt moved, like she had given me permission not to blame myself for things being so difficult. And after symbolically planting my placenta recently, I came across the following quote that sums up how I see things today:

For many years I sensed my own darkness, my own Otherness, and the many ways in which I am an outlier in this world. I thought this was what was wrong with me. It took me a long time to recognise that this is what I have to bring to this world.

Mary Mueller Shutan

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