#indigenous lifeways

[sudzee]

Excerpt of ‘What Is Indigenous-Rooted Direct Action?’ from Klee Benally’s “No Spiritual Surrender”

[astranemus]

Scott draws a contrast between the radically simplified designs for natural environments forwarded by "high modernist" developmental state elites and the wide array of practical skills and acquired intelligence that emerge from local actors who are pressed to adapt to a con stantly changing natural and human environment at the social grassroots. In Scott's telling (1998: 7) the value of mētis [practical and improvisational knowledge] lies less in the breadth and depth of techno-scientific knowledge than "in the limits, in principle, of what we are likely to know about complex, functioning order" Invoking the example of Odysseus, who was frequently praised for his cunning intelligence, and for have made ample use of it to outwit his enemies and make his way home, Scott highlights the value of classic Greek narratives of resilience and adaptation in the face of uncertainty and unpredictability in a manner uncannily like what we find in both the early and enduring Raven myths of the North Pacific and classical China. Like Odysseus, ultimately, Raven teaches us that humans, or other pretentious beings, cannot single-handedly engineer their futures or know all the critical thresholds, boundaries or safe spaces of the complex systems in which they dwell.

Raven suggests we must recognize and respect, as Gaia theory and most indigenous cosmologies hold, that earth systems' responses are contingent in part upon anthropogenic stimuli. Wallace Broecker, a preeminent climate scientist, put it this way: "The climate is as an angry beast and we are poking at it with sticks," an analogy Julie Cruikshank's (2005: vii) animistic Tlingit and Tagish informants could readily identify with in terms of their own intersubjective view of glaciers, which "listen" and respond to humans in a moral way. Indeed such conceptualizations confirm that earth's complex systems collectively comprise not only a kind of colossal being - a beast - but one capable of listening, and of being seriously insulted and reactive if per turbed by human activity (be it consciously directed or not). This is the anarchic stuff of Raven stories. Of course, the reaction is contingent on the level of insult; and our ability to respond appropriately is contingent upon our ability to recognize what constitutes an insult as opposed to an acceptable level of manipulation (as in Raven pricking the Old Woman of the Tides), and adjust our behavior accordingly.

In short, Raven teaches us, through his accomplishments and failings, how we must become aware and respectful of the contingency and integrity of human-environmental relations. He does not accomplish this through high moralism against human profligacy as an environmental Jeremiad, or through the high managerialism of the Technofix Earth Engineer, or by reenchanting scientific knowledge as New Genesis proponents seek to do. Rather, Raven demonstrates - sometimes with humor and sometimes with hubris - his own capacity to adapt to the exigencies of life he faces and dynamic reactions he catalyzes in a world in which critical thresholds are often exceeded.

Thomas F. Thornton and Patricia M. Thornton, The Mutable, the Mythical, and the Managerial: Raven Narratives and the Anthropocene

[airearthandsunfire]

You know what we should bring back? Offering animal sacrifices to the local gods (apex predators). You wanna know why? Humans continue to expand our living spaces and farm spaces into wildlife habitats. The biggest threat to ANY wildlife currently considered endangered, is the development of wildlife territory. Bcuz we destroy their home, disrupt their breeding grounds (cougars travel FAR to breed, then go their separate ways) and ultimately, demonize the animals for doing what they need to do to survive, ending in attempts to kill or contain them.

Everybody says "don't feed them! They will associate humans with food!" They already do!!!!!!!!!!!!!

I'm suggesting monthly offerings, at a specific phase of the moon, not a calendar day. The predators will take what they want from our farms no matter what we do, but if they happen to come upon one lone animal, that is somehow found in the same spot in the forest, at a certain time, every month? They will take notice, and go there, instead of our farms.

"How do we prevent them from tracking us back home???" You ask? Well, let's talk about superstition, and then mix it with science... used to, salt was enough to ward off ghosts and fae and whatnot. Well, what if we talked to some local hunters and find out what they use to disguise their scents when hunting?

There are ways to protect the human populations that will also help protect our animal neighbors. We don't have to just keep putting them down like it's their fault we encroached on their territory, but we also don't have to leave ourselves at the mercy of mother nature like in the old days. It's time we mixed the old ways with our modern science to find a true middle ground. It won't be perfect, but it'll be better, and that's the goal.

[bepeaced]

One heart, one mind, one body.  I am trying to anticipate your needs such that when I make a mistake it kills me as I was out of sync.  Entirely.  My heart aches, my mind is tossing, and my body cramps and sings.  I drained the sacred foods and their medicinal juices went down the sink.  What was I thinking?  What wasn’t I?  Forgive me.

Traditional Me