Archives for the month of: October, 2012

  Kateri Tekakwitha

 

I watched a replay on EWTN (Pacific Rim broadcast) and well, it was good BUT. Let’s say it was visually stunning and rather like what you see when you watch WYD on TV. But something was missing and I only later, after having watched another series of videos uploaded on YouTube by Anishinabe SC, that what I had an inkling was missing WAS actually missing   80% of the music! That’s one thing you don’t ever leave out of streamings, videos or telecasts of events like this because it detracts from the monumentous occasion of these events. Can you imagine what your wedding day would be like without one or another of the essential ingredients for making this day special?

Anishinabe SC did a really good job of following up the events and basically is a good avenue to watch what you may have missed out on while watching it on EWTN. Perhaps EWTN viewers in the United States and Canada got a better reception which included everything while we in the Pac Rim got the replay with a couple of techy errors that considerably numbed the sound quality and variety. Just look up the Anishinabe SC channel on YouTube to find all the videos from the day.

Here are some of the fabulous photos that were taken by the media agencies who covered the story as it happened:

 

Pilgrims at St Peters Square, Rome.

 

 

 

 

Painting of Kateri.

 

 

 

 

The Finkbonner family – their youngest member, Jake, received a miracle cure from Kateri for a leprosy-like condition deemed medically incurable.

 

 

 

 

Someone in the crowd holds a beautiful white flower up for Kateri.

 

 

 

 

Two nuns in prayer for Kateri.

 

 

 

 

Some of the traditional community back in Kahnawake, Canada, at a solidarity mass for Kateri.

 

 

 

 

Tapestry of Kateri in St. Peter’s Square, Rome.

Image  Kateri Tekakwitha

 

I love Kateri! She’s just a marvel in our world today although she has now physically gone Home to the place where her ancestors are. Her life spoke the truth of how inter-cultural dialogue can foster meaningful and healthier relationships between people from different life-experiences. Although as I’ve probably shared with you before, I’m not a Catholic, but I still believe there is much good in what the institutional Church, despite its historical flaws, is doing now and can do in the future. I have to also acknowledge that if it weren’t for its influence in the world, we probably wouldn’t have the university education system we currently have and this is because this system was actually invented by the Roman Catholic Church. So all you people with tertiary degrees better think twice before castigating the very founders of the system that helped you earn your qualifications in the first place!

Please don’t get me wrong, I’m not saying this to those with fair hearts – to those with hearts that understand. I’m only saying this to and in view of those whose cynical and unredemptive statements about the founders of the tertiary education system have unfortunately tended to flood the comments sections of a great many electronically published news reports on the canonization of Kateri Tekakwitha. Not that university education is everything by the way, but it does demonstrate an indisputable fact – that the university education system we have today has given so many opportunities for people to actually engage in interactive relationships that have the potential to bring about lasting results in the area of positive social transformation and if it wasn’t for the institutional Church inventing universities, we probably wouldn’t have them! One real solid example of how the Western university system has been reconfigured and reconceptualized in the light of indigenous epistemologies is the initiatives taken on by Haskell Indian Nations University, http://www.haskell.edu/ at providing culturally inspirational and relevant tertiary programs for students of Native American background or others who have some link with First Nations. Why I cite this example is because Haskell has been in the forefront of organizing some of the most effective and long-term focused environmental management initiatives right across the Unites States and has helped organise conferences where some of the strategic planning for these initiatives is born. This is truly wonderful because we have an international model-scape from which to draw, in the sense that such ways of educating future generations ought to be locally accessible on an international level and just as relevant to the specific conditions of those respective locales globe-wide. Indigenous people the world over can learn a lot from this pilot initiative by Haskell which is actually a combination of the Western university education system and traditional ways of acquiring and sharing knowledge.

The canonization of Kateri Tekakwitha is for me, something very special. Because as an indigenous person, it speaks volumes to me in terms of how far the institutional Church has come to making account for the injustices to indigenous people done by its complicit participation in the European feudal system. In the last fifty or so years, it has really come along way on its’ journey towards being a much truer advocate for the causes and plights of  those marginalized by the social and political injustices of  world systems that place the value of life (which encompasses the expression of both love and harmony in relationships) beneath the drive to succeed at what ever cost, the exaltation of the uncaring side of self, and the lust for both worldly power and material possessions. Although there are some like Alicia Cook (see previous post) who feel that this institution cannot really right the wrongs of the past just by one act of formal recognition, it must be said that in effect there have been  many historical acts of formal recognition by the institutional Church of indigenous people in a not too dissimilar way; although these, in light of  a less-than-holy historical track-record insofar as dishing out ironic political injustices in accordance with the whims of feudal monarchies is concerned, would appear to be a blatant contradiction. A contradiction in historical terms yes, but again in a rather different light that of the Catholic Church’s redemptive consciousness emerging more fully in the now time, this contradiction is gradually being  ironed out. One of the most obvious but least understood parts of its’ historical act of formally recognising the sovereignty of indigenous people is the fact that this organization holds up (inadvertently or not) an indigenous culture, namely Christianity, as its prime example of how to live right. And further to this  again inadvertently or not it has already canonized many indigenous Christians outside of the United States of America, from its earliest days right up until now.

The issue needing to be more thoroughly acknowledged and understood is, (and this view I would say is shared by Doug George Kanentiio who speaks in accordance with this in the news report on Kateri see previous post),  that the Roman Catholic Church is NOT the indigenous expression of Christianity – it isn’t the Native Christian community that Jesus Christ founded in Israel almost 2000 years ago. Rather, the Catholic Church supplanted this community when Constantine declared Christianity the “official religion” of the Roman Empire. Because of his role as emperor, he didn’t act in accordance with the traditional protocols of the Native Christian community of the time – his political oversight overlooked this and consequently we had  happen historically what has become known in academic parlance as “politicide” followed by “culturicide” of the Native Christian voice in the social re-organization of that time and place. Constantine’s administration had effectively appropriated aspects of Christian culture for its’ own purposes without first consulting the leaders and elders of the communities for protocols on how to co-exist peacefully with Christian culture, a culture that not too long before this, posed a seemingly insurmountable threat to the political expediency of the empire all because Christianity wasn’t culturally compatible with typical Roman institutions. And now, the imperial government was determined to force it into being “compatible”. As a result, the indigenous Christian community voice was repressed altogether, silenced and forbidden from participation in the exercise of determining how this new climate of cultural ‘tolerance’ was going to pan out. This is how the institutional Church was born and how it made compromises with the value system it decided to take on as though it was its own. It was born largely independently of the original Christian community and effectively excluded this community from participation in decision-making because a hierarchy of state-officials had replaced them. This hierarchy was a little later on to become the officially recognised Magisterium of the Church – the canonical (officially endorsed) body of the clergy. How this shaped up had serious implications for traditional or native Christianity.

Now that Catholicism had replaced traditional Christian spirituality in the eyes of Roman imperial hegemony, this meant that the institutional church assumed a place that was in absolute accordance with the reigning political powers of the day and these powers effectively controlled the machinations of this newly constructed intellectual space. Not only was it an educational provider, administering its programs throughout the empire but it was also the political arbitrator for the feudal system. The latter situation is where the compromises spoken of by Doug Kanentiio are most pronounced. Why? Because feudalism is intrinsically at odds with Christianity. The true nature of Christianity is one of consensus decision-making, reciprocity in relationship to all life, and harmonious coexistence with others that emphasizes a love for life, peace, and freedom. The dignity of life as seen in the way God created the whole world inclusive of all who live and breathe in accordance with the laws of nature is at the center of human relationships with each other and all other creatures, and too, in the relationships of all other creatures with each other as well as with humans. A separation away from an intrinsic respect and love for the laws of nature is an act of departing away from the will of God. And many indigenous communities the world over will tell you that Western consumer society has done just that. It has divorced itself from the Divine plan and from living in accordance with the will of the Creator which is why it is pushing the boundaries set by Him through greed and avarice, cultural and environmental devastation and a blatant disregard for the sanctity of life in its copious valorization of vices such as lust, violence, and a general hardness of heart to in order to get what one wants should it involve pushing others out of the way or standing over them to do so.

And because of the historical legacies in this regard, I am so pleased to see that in our turbulent time where our world is being pushed into a direction that reflects more of the dominance of this secular system of disregard for Mother Earth and the sacredness of life, it is just as well, that the institutional Church is turning its heart towards the sun, towards the Son of Man, in a truer understanding and appreciation of what it really means to practice and uphold the integrity of life.

That is why it is important to see the positivity in this step towards more fulfillment on the path of reconciliation between the institutional Church and indigenous Christianity. Kateri is really a symbol of this much needed transition in building a far more compassionate and mutually beneficial relationship between the two. Although I may not really approve of the way some articles on the issue have tended to portray Kateri as Mohawk woman who “converted to Catholicism”, I applaud people for making an effort to share her story widely. That said, there is also a moral obligation for these people to be accurate and culturally sensitive in the way they go about doing this hence my disapproval of the statement that she “converted”. For she was always Christian, as was her own community – in the original sense of the name “Christian” rather than in the sense of the colonial meaning attributed to this name. Because also, from another angle, she didn’t really convert to Catholicism but rather she met the Jesuits and the Catholic Church half way – it’s like the symbolism of the Kaswentha or Two-Row Wampum can show us – it’s a meeting half way between two cultures. I really think her heart was as much with her own people as it was with learning something about another way of thinking or perceiving the world.

Kateri has been named a patron saint of  ecology and World Youth Day (WYD)

To read more about the Kaswentha/Two-Row Wampum, go to http://www.akwesasne.ca/tworowwampum.html

Apologies to readers for the previous format of this page – I know, the layout wasn’t exactly the best so an improvement has been made. You will find a newspaper article on this story in this post and my analysis in the next post.

Kateri Tekakwitha, New Native American Saint, Stirs Mixed Emotions

Religion News Service  |  By Renee K. Gadoua Posted: 10/18/2012 7:46 am

Image

Kateri Tekakwitha

 

(AP Photo/ Mike Groll)

EDT Updated: 10/18/2012

SYRACUSE, N.Y. (RNS) Sister Kateri Mitchell was born and raised on the St. Regis Mohawk Reservation along the St. Lawrence River. She grew up hearing stories about Kateri Tekakwitha, the 17th-century Mohawk woman who will be declared a saint in the Roman Catholic Church on Sunday (Oct. 21).

She has long admired Tekakwitha for her steadfast faith and her ability to bridge Native American spirituality with Catholic traditions. In 1961, Mitchell joined the Sisters of St. Anne, and since 1998 she has served as executive director of the Tekakwitha Conference in Great Falls, Mont., a group that has spread Tekakwitha’s story and prayed for her canonization since 1939.

“We’ve been waiting a long time for this,” she said of the canonization at the Vatican. “It’s a great validation.”

Doug George-Kanentiio, also a Mohawk from St. Regis, was brought up Catholic, even serving as an altar boy. But he left the church at 14 when he began to practice Native American longhouse traditions.

“I had a lot of anger at the church at the things they had done to the Native people and the world and the moral compromises they made,” he said.

Yet he, too, will travel to Rome for the canonization.

“It took me a while to begin to adopt a different approach to this, not one based on history, but compassion for a young woman who was determined she was going to emulate the suffering of Jesus Christ,” George-Kanentiio said. “That passion is remarkable.”

Then there’s Alicia Cook, who grew up on the Onondaga Nation, married a Mohawk and now lives at St. Regis, also known as Akwesasne. She has always practiced longhouse religion and has no interest in Tekakwitha’s story.

“The church has been telling us for years we’re heathens,” Cook said. “The white man has hurt us enough. They intruded on our land here.”

Those viewpoints reflect the diverse, seemingly contradictory reactions to the young Mohawk woman who converted to Catholicism more than 300 years ago.

Some see it as a story of commitment and strength and an affirmation of Native Americans’ place in the Catholic Church. Others view it as the result of the excesses and arrogance of colonialism, the suppression of Native American tradition and culture, and the remnants of a missionary tradition that forced its narrow understanding of faith on others.

Tekakwitha was born in 1656 to a Mohawk father and an Algonquin/Christian mother in a Mohawk village in what is now Auriesville, N.Y. When she was 4, her parents and a younger brother died in a smallpox epidemic. The illness left her scarred and nearly blind.

She was baptized by a Jesuit missionary in 1676. Some Mohawks tormented her for her conversion, but she committed herself to Christianity and a life of virginity, practicing extreme acts of religious devotion, including self-flagellation. She fled to a Mohawk/Catholic village in what is now Montreal, and died there in 1680 at age 24.

Calls for her recognition as a saint date to her death, and the official church campaign began in 1931. According to the Vatican, prayers to Tekakwitha for her intercession were responsible for the inexplicable cure of a 6-year-old Native American boy in 2006 in Washington state who developed a flesh-eating virus after an injury.

The church typically requires verification of two miracles for sainthood. But in 1980, Pope John Paul II waived the requirement for Tekakwitha’s first miracle, citing the difficulty of confirming details of incidents said to have occurred hundreds of years ago.

Tekakwitha is the first Native American named a Catholic saint.

She was born during a time of independent Indian nations interacting with the Dutch and French, said Allan Greer, a McGill University professor who studies early Canada and colonial North America and the author of “Mohawk Saint: Catherine Tekakwitha and the Jesuits.”

“It’s a time of tremendous turmoil, with epidemic diseases, warfare, new technologies being available through trade with Europeans,” Greer said. “It’s kind of a holocaust of the Native Americans by infections from the Old World, and millions die.”

In 1667, the Iroquois Confederacy — including the Mohawks — made peace with the French and Canada; as a condition, the Mohawks had to accept Jesuit missionaries in their villages.

Central New York’s history is closely tied to the Jesuits. Missionary Simon Le Moyne, namesake of the Catholic college, first visited the area on August 17, 1655 — the year before Tekakwitha was born. From 1656 to 1658, seven Jesuits lived at the Sainte Marie mission near Onondaga Lake, fleeing after learning the Iroquois planned to kill them.

The Jesuits never hid their goal of converting souls, Greer said. And while contemporary readers may see racism and arrogance in the accounts, the Jesuits were genuinely trying to understand Iroquois culture, he said.

Tekakwitha was not coerced or victimized by the Jesuits, he said.

“She is an active and aggressive cross-cultural explorer,” Greer said. “She is in a way trying to capture their secrets. She was on a mission to get access to what empowers Europeans in a spiritual sense.”

Mitchell reads the Jesuit accounts in their historic context, and credits the Jesuits with promoting Tekakwitha’s story: “The Jesuits were able to document and report it. We had no one to document it and tell the story.”

Cook, meanwhile, is teaching her children and grandchildren Native traditions and encouraging them to learn to speak Mohawk. But she has no hostility toward Native Americans who practice Catholicism or revere Tekakwitha.

“I wouldn’t expect others to have my beliefs,” she said. “We all have our own teachings. I have my own basket to carry.”

(Renee K. Gadoua writes for The Post-Standard in Syracuse, N.Y.) 

*Article courtesy of the Huffington Post.

Speaking and acting with kindness connects you to true and authentic greatness. You are connecting with the Creator, the source of all goodness.

This quotation can also be read at http://aish.com/sp/dl/46122332

If you ever get an error message from WordPress like this then you can bet your bottom dollar you have been stumped by Old Nick!

“You are logged in as “siuyinh” and do not have the necessary privileges to access the dashboard for “New Post”. If you are not “siuyinh”, please log out, and log back in with your username. If you are “siuyinhand you need access, please ask an administrator of the site to invite you

How arrogant and stupid that useless devil is to try and sabbotage someone’s site! This is what I’m tellin’ him right now:

“I’m the bloody administrator you good-for-nothing neo-colonialist turd! Stop trying to tell me what I can or cannot write.”

Instalment 2

On This Day in 1917…

Something very strange and yet very beautiful happened, in a then-most obscure part of the world. The place? A little village called Fatima, in the Centro region of Portugal. It was absolutely phenomenal! More so than the most spectacular Northern Lights, the Aurora Borealis.  It was brilliant and it hasn’t ceased to this day forward baffle and astound the experts of Western scientific understanding.They couldn’t explain it then and they can’t explain it now. Although sure enough they have tried to rationalize it away with many hasty conclusions that time and time again have returned void because something new will inevitably arise from this event that confounds their consciousness’ and expectations of what made this event occur the way it did.

This is why we indigenous people understand that there are certain things that defy the parameters set by the standards and conventions of artificially controlled experimentation. Our paradigms would be able to give a missing link explanation that Western scientific theory has no answer for but all too often these so-called experts within mainstream scientific schools just don’t want to know. Why? Because if they found themselves listening seriously with intent to the wisdom knowledge of indigenous people as to how such things as what secular science cannot by any means or method endeavour to account for could possibly happen, these scientists would soon discover to the dismay of their own egos that we have some answers that they just couldn’t discover before and not only that, even more than this is the fact that they will have to concede to the truth that there is far more to be understood with the heart than the mind alone can fathom and that there is far more to be experienced about life than a controlled experiment can show us.

How does this event at Fatima in 1917 tie in more specifically to indigenous peoples’ experiences? Apart from the fact that many of the witnesses to this event were actually of Jewish extraction, the general notion of experiential awareness that emphasizes the understanding that the world we live in is far more complex and profound than what surface-level interpretations of  reality would try to tell us is enough evidence to suggest that indigenous wisdom, and indeed indigenous notions of experiential hence empirical or concrete reality are far more capable of pointing humanity along the right path to sustaining a more healthy and harmonious existence with the rest of the planet than what secular-driven science likes to claim.

*In the next post I have included a couple of videos on Fatima with footage from back when this event actually happened.

Please do not click the LIKE button until you have actually watched the video. After all, if you haven’t even seen this video or heard of it before, how can you really say that you like it (or don’t like it) for that matter? We are not interested in false positives – we only want to hear honest opinions and feedback, thanks.

[updated: October, 26th, 2012]

Instalment 1.

WHAT? Indigenous people versus the secular science project?? Yep, versus. It’s versus the secular science project though, don’t get me wrong – it’s not versus the science project. Why the secular science project? Good question because many people get this confused with the science project. You see, there’s been this long-running debate out there about how indigenous knowledge systems have invariably clashed with the interests of scientific knowledge systems and with, as some would argue, the core of scientific knowledge itself. Many books have been written about it, many scholars have done and are still doing research into this “primordial clash” as it’s often been touted to be. And you could go to the extent of saying many empires have come and gone and new ones are taking their place to ride and take the world into their brave new future on the wings of this hideous beast called “scientific progress” and because of this many wars have been fought and lost not to mention all the lives that went with them and to this day are still being done so. In many of our world’s efforts at trying to move our planet’s state of affairs into a more coexistentially liveable place for all we cannot really deny the reality we have more than an uphill ideological battle on our hands. If this weren’t the case you wouldn’t have contestations between First Nations communities and the monstrous interests of corporate giants and certain consenting government departmental sectors who blatantly disregard both the morally unacceptable and ecologically unsupportive implications of their actions at expanding at whatever cost infrastructural developments that put profits before all else.

On our united journey away from the bane of the seismically dangerous tunnel-vision mentality set in place as a one-size, one-style-fits-all solution to our world’s mega-scale relationship crisis in every sense of the word “relationship”, we have to come to the open-hearted realization that it’s not science as such we are up against but more to the point, science with a hard heart. This is what I mean when I say it’s important we distinguish between science and secular or in another way of putting it, social Darwinistic science. They are two very different but sometimes on the surface apparently same-same kinds of things. This is where that age-old debate about “science versus indigenous discourse” is a phrase clouded in more of a gross generalization than a reality-centred picture. It’s the semantic confusion of being too general in the way a certain idea is carried over in words. Yes, it’s true that Western society’s historical evolution based upon the triumph of scientific knowledge and progress has in many respects clashed hotly and tragically with the dignity and interests of indigenous peoples worldwide over the course of millennia and that the imperial scientific discourse of the West has to a large degree overshadowed and blocked out all desire even, on the part of many of its proponents, to engage the relevancy of indigenous peoples’ knowledge to such an extent that it has deemed this vast wellspring of knowledge ‘unscientific’. This is the where the major point of confusion has become pivotal to the point of further confusing the issue whereby us indigenous folk have been accused of being anti-progress, anti-science, anti-development. Well, to get the riddle straight, clarification as to where we are at in this dialogic process is absolutely necessary and it is high time that majority-society open their listening ears to the truth that just because we resent profit-motive intrusions into and makeovers on our territories that were unsolicited, uninvited, and which involved next to no consultation with our communities doesn’t mean we are anti-development. The main question here is one of respecting both sides of the divide tit-for-tat. Go through the proper consultative process and don’t just barge into our areas like we don’t exist or don’t want to for that matter. This is one side of the issue. The other is that because of the baggage of colonialism, the ideological expectation pinned upon us by the majority culture says we can’t possibly have anything modern enough to bring prosperity and progress into the world like the majority culture can. Well, the truth is, it’s not about one-standard of what constitutes progress and modernity fits all. It’s about recognising the fact there are multi-representational paradigms in the world at large, and that although they are different by virtue of their own unique characteristics, this doesn’t mean they cannot dialogue with each other and come to some common ground of understanding and work together to move forward from there. Dr Daniel Wildcat’s video Indigenizing Science for the 21st Century is a must-see for a real thorough draw-down on the precise nature of how indigenous people within scientific education can put experiential learning and methodology from a native standpoint into the crucial interlocution with Western scientific thought.

Our focus then is about negotiating that in-between space of translation between the dominant Western scientific worldview and the multiple points of convergence within different indigenous knowledge paradigms made possible over time by the very fact these paradigms have always been in conversation and have always been steeped in a place of commonality by virtue again of the very fact that these communities who hold these conversant paradigms have just so happened to keep covenant with the Creator and with each being in the whole sphere of creation in an overall far more intact way than non-indigenous societies had endeavoured to do. It’s not about us being more capable than the majority society can be. It’s about realizing how where we have come from and where we are at as a result is influencing where we are going to and we all want to be conscientious co-joiners in making something better for where we are going than to be content to leave it to fate coupled with a malign “who cares?” attitude. So it’s a collaborative effort with both sides looking deeper than surface level at what each can contribute.

So how does what has become right now a very general and perhaps as some would dare to say, too general a conversation, relate to the original question about indigenous people versus the secular science project? It’s about us as indigenous people standing up and telling the rest of the world: “Your tired old excuses that we are people who live back in the stone or whatever age and we just cling to our superstitious values without desiring to ever move beyond what our stories or our feelings tell us will just not stand to reason anymore because if you really are serious about getting this world out of the mess it is in, you would have the heart to listen to where we have come from, what we have to share with this world and offer it to its own betterment. You would want to engage with us and truly see for yourselves that our experiential reality may be different in many areas but those differences together with your willingness to learn something new actually comprise the missing link in the solution chain reaction.” Laurelyn Whitt in her book Science, Colonialism, and Indigenous Peoples cites the observation of Marglin & Marglin 1990, who contend that “The dominant knowledge system tends to embrace an anti-pluralism, a lack of receptiveness to alternative epistemologies, to other ways of knowing the world. Other knowledge systems are usually reduced to “superstition, the very antithesis of knowledge”. (p.25 cited in Whitt, 2009, p. 32) This is especially so for knowledge systems employing forms of knowledge transmission that are regarded as suspect – such as the stories and ceremonies upon which indigenous communities heavily rely. They defy a ready reduction to factual propositions and are seen as “tainted” with a normative and spiritual component. As Stephen Marglin notes, when “the supreme confidence of Westerners or Westernized elites in their knowledge is coupled to the superior means of political and economic force at their disposal”, the result “is often fatal for indigenous systems.” (ibid)  And this is precisely why I have stressed it’s not so much about science per se but more about the reduction of the empirical, the experiential as Dan Wildcat would put it, to one way of boxing in the very nature of experience and observation and of what then characterises “reality”. So in this sense, I am making the much needed to be made point that classical Western science has had an illustrious history and as a result has carved out for itself a glamourous contemporary reputation as Clinicalis Secularis Maximus and that all else shall be deemed subject.

Not only has the superiority of classical empire of pre20th century times taken such a stance in this regard but even those latter progenies, regimes which propped themselves up as liberators of oppressed classes, eg. Stalinist and Soviet systems in Eastern Europe and elsewhere promoted such rigorous valorization of this kind of elitist worldview anything that was cultural or contrary to what they deemed fit for the industrial progress of the Proletarian revolution was often castigated in this kind of way. This is why many who advocated cultural diversity and were an affront to the rigid empiricist materialism attributed to Karl Marx’ views on life were thrust into the gulags and prisons of that empire. Sure enough the tyrants before them in the Russian royal family were bad enough but to toss the spaghetti out with the spaghetti water was doom for that entire country and countries which held onto such ‘bright promises’ of liberation from the class system. Culturally starving an entire country by Imposing scientific atheism on people is not liberating them from bondage because what you’re doing is forcing them to throw away their culture and subjecting them to a worldview that opposes freedom of heart and mind to be in harmony with life. I am saying this because the only way those people in power saw liberation was to impose a state-controlled industrial superpower on the general public, telling them that ‘this is the might of workers to forge their own victorious destiny’ and ‘this is the only road to freedom they’ll ever get’, and guess what? It was nothing other than another form of cultural imperialism! If you are really serious about egalitarianism and abolishing class systems then get serious about being willing to dialogue on equal terms with other cultures. What this means is that people must be willing to embrace each other on equal terms from within their own hearts first and then bond with others who are similarly convicted. In a society built on such terms, there will always be peace and plenty of love to go around.

This is why today is important – no, seriously TODAY is very important…Stay tuned for the next instalment to find out the reason why.

*And don’t forget to watch Dr. Daniel Wildcat’s video on “Indigenizing Science for the 21st Century”. It’s pretty informative and well worth taking a look at to gain a more specialized scientific perspective on the dialogue between indigenous ways of experiencing and perceiving the world and Western scientific understandings. Happy watching!

References:

Whytt, Laurelyn.,Science, Colonialism, and Indigenous Peoples: The Cultural Politics of Law and Knowledge, 2009, Cambridge University Press, New York.

Marglin, Steven A., & Marglin, Frederique Apffel, (eds), in Dominating Knowledge, 1990, Oxford: Clarendon Press.