Showing posts with label nature. Show all posts

Wednesday, 9 November 2016

Nature as a Sentient Being

What if nature, like corporations, had the rights and protections of a person?

Mammon or Millennial Eden at the Birthplace of the Australian Nation by R. Ayana

"Mammon or Millennial Eden" - Graven at the Birthplace of the Australian Nation

image by R. Ayana

by Chip Colwell

In recent years, the U.S. Supreme Court has solidified the concept of corporate personhood. Following rulings in such cases as Hobby Lobby and Citizens United, U.S. law has established that companies are, like people, entitled to certain rights and protections.

But that’s not the only instance of extending legal rights to nonhuman entities. New Zealand took a radically different approach in 2014 with the Te Urewera Act which granted an 821-square-mile forest the legal status of a person. The forest is sacred to the Tūhoe people, an indigenous group of the Maori. For them Te Urewera is an ancient and ancestral homeland that breathes life into their culture. The forest is also a living ancestor. The Te Urewera Act concludes that “Te Urewera has an identity in and of itself,” and thus must be its own entity with “all the rights, powers, duties, and liabilities of a legal person.” Te Urewera holds title to itself.

Although this legal approach is unique to New Zealand, the underlying reason for it is not. Over the last 15 years I have documented similar cultural expressions by Native Americans about their traditional, sacred places. As an anthropologist, this research has often pushed me to search for an answer to the profound question: What does it mean for nature to be a person?

The forest around Lake Waikaremoana in New Zealand has been given legal status of a person because of its cultural significance. Paul Nelhams/flickr, CC BY-SA

The snow-capped mountain

A majestic mountain sits not far northwest of Albuquerque, New Mexico. Like a low triangle, with long gentle slopes, Mount Taylor is clothed in rich forests that appear a velvety charcoal-blue from the distance. Its bald summit, more than 11,000 feet high, is often blanketed in snow – a reminder of the blessing of water, when seen from the blazing desert below.

The Zuni tribe lives about 40 miles west of Mount Taylor. In 2012, I worked with a team to interview 24 tribal members about the values they hold for Dewankwin K’yaba:chu Yalanne (“In the East Snow-capped Mountain”), as Mount Taylor is called in the Zuni language. We were told that their most ancient ancestors began an epic migration in the Grand Canyon.

Mount Taylor in New Mexico, a sacred site to the Zuni who believe it is a living being. Chip Colwell, Author provided

Over millennia they migrated across the Southwest, with important medicine societies and clans living around Mount Taylor. After settling in their current pueblo homes, Zunis returned to this sacred mountain to hunt animals like deer and bear, harvest wild plants like acorns and cattails, and gather minerals used in sacrosanct rituals that keep the universe in order. Across the generations Dewankwin Kyaba:chu Yalanne has come to shape Zuni history, life, and identity no less than the Vatican has for Catholics.

But unlike holy places in the Western world, Zunis believe Mount Taylor is a living being. Zuni elders told me that the mountain was created within the Earth’s womb. As a mountain formed by volcanic activity, it has always grown and aged. The mountain can give life as people do. The mountain’s snow melts in spring and nourishes plants and wildlife for miles. Water is the mountain’s blood; buried minerals are the mountain’s meat. Because it lives, deep below is its beating heart. Zunis consider Mount Taylor to be their kin.

There is a stereotype that Native American peoples have a singular connection to nature. And yet in my experience, they do see the world in a fundamentally different way from most people I know. Whether it is mountains, rivers, rocks, animals, plants, stars or weather, they see the natural world as living and breathing, deeply relational, even at times all-knowing and transcendent.

In my work with Arizona’s Hopi tribe, I have traveled with cultural leaders to study sacred places. They often stop to listen to the wind, or search the sky for an eagle, or smile when it begins to rain, which they believe is a blessing the ancestors bestow upon them.

During one project with the Hopi tribe, we came across a rattlesnake coiled near an ancient fallen pueblo. “Long ago, one of them ancestors lived here and turned into a rattlesnake,” the elder Raleigh H. Puhuyaoma Sr. shared with me, pointing to the nearby archaeological site. “It’s now protecting the place.” The elders left an offering of corn meal to the snake. An elder later told me that it soon rained on his cornfield, a result from this spiritual exchange.

Violent disputes

Understanding these cultural worldviews matters greatly in discussions over protecting places in nature. The American West has a long history of battles over the control of land. We’ve seen this recently from the Bundy family’s takeover of the federal wildlife refuge in Oregon to the current fight over turning Bears Ears – 1.9 million acres of wilderness – into a national monument in Utah.

Yet often these battles are less about the struggle between private and public interests, and more about basic questions of nature’s purpose. Do wild places have intrinsic worth? Or is the land a mere tool for human uses?

A Hopi elder making an offering to a snake to protect a sacred space. Chip Colwell, Author provided

Much of my research has involved documenting sacred places because they are being threatened by development projects on public land. The Zuni’s sacred Mount Taylor, much of it managed by the U.S. National Forest Service, has been extensively mined for uranium, and is the cause of violent disputes over whether it should be developed or protected.

Even though the U.S. does not legally recognize natural places as people, some legal protections exist for sacred places. Under the National Historic Preservation Act, for example, the U.S. government must take into consideration the potential impacts of certain development projects on “traditional cultural properties.”

This and other federal heritage laws, however, provide tribes a small voice in the process, little power, and rarely lead to preservation. More to the point, these laws reduce what tribes see as living places to “properties,” obscuring their inherent spiritual value.

In New Zealand, the Te Urewera Act offers a higher level of protection, empowering a board to be the land’s guardian. The Te Urewera Act, though, does not remove its connection to humans. With a permit, people can hunt, fish, farm and more. The public still has access to the forest. One section of the law even allows Te Urewera to be mined.

Te Urewera teaches us that acknowledging cultural views of places as living does not mean ending the relationship between humans and nature, but reordering it – recognizing nature’s intrinsic worth and respecting indigenous philosophies.

In the U.S. and elsewhere, I believe we can do better to align our legal system with the cultural expressions of the people it serves. For instance, the U.S. Congress could amend the NHPA or the American Indian Religious Freedom Act to acknowledge the deep cultural connection between tribes and natural places, and afford better protections for sacred landscapes like New Mexico’s Mount Taylor.

Until then, it says much about us when companies are considered people before nature is.

Chip Colwell - Lecturer on Anthropology, University of Colorado Denver

Chip Colwell does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond the academic appointment above.

From The Conversation @ https://theconversation.com/what-if-nature-like-corporations-had-the-rights-and-protections-of-a-person-64947

For more information about Gaia see http://nexusilluminati.blogspot.com/search/label/gaia

- Scroll down through ‘Older Posts’ at the end of each section

Do you LIKE this uniquely informative site?

A genuinely incapacitated invalid maintains, writes, edits, researches, illustrates, moderates and publishes this website from a tiny cabin in a remote forest.

Now that most people use ad blockers and view these posts on phones and other mobile devices, sites like this earn an ever shrinking pittance from advertising sponsorship.

This site needs your help.

Like what you see? Please give anything you can -

Contribute any amount and receive at least one New Illuminati eBook!

(You can use a card securely if you don’t use Paypal)

Please click below -

And it costs nothing to share this post on Social Media!

Dare to care and share - YOU are our only advertisement!

Xtra Image by R. Ayana – https://c2.staticflickr.com/4/3899/14522420767_81c50ecbd3_k.jpg

For further enlightening information enter a word or phrase into the random synchronistic search box @ the top left of http://nexusilluminati.blogspot.com

And see

New Illuminati – http://nexusilluminati.blogspot.com

New Illuminati on Facebook - https://www.facebook.com/the.new.illuminati

New Illuminati Youtube Channel - https://www.youtube.com/user/newilluminati/playlists

New Illuminati’s OWN Youtube Videos -

https://www.youtube.com/user/new1lluminati/videos

New Illuminati on Google+ @ For New Illuminati posts - https://plus.google.com/u/0/+RamAyana0/posts

and see https://plus.google.com/115562482213600937809/posts

and google.com/+newilluminati-channel

New Illuminati on Twitter @ www.twitter.com/new_illuminati

New Illuminati on Google Follow - http://www.google.com/friendconnect/settings/edit?smpl=true&st=e%3DAOG8GaCFDeBRZ1yDY2DjCaq61tFDiwO07s%252Fwv3x8%252B%252FJgZJTLx5igbMomJIu3796Ja6n05WaS8qnJ0DLyeGk1q49tLD8m%252FhV1K%252Bq%252BQIOGOwLeWznnm5IGhzjfWzVnq5I4UJr3fw8yk%252B8W2OqwlCbL7BNsW32uouSc79Br%252BkOZQ1Fpzg6J3KMIZkzmg0%252FcPHsWUPqZv845VKS31S%252FbCm8NpINhlK1kDxUdRmcCkT37dIc4RB6PNurjCcd2%252BVkNBveCm4kAgeb8A3Q5hNj6%252FHplvQxKFI%252BW1TYBJVYqHHTKsnBPGcL6wlZdxTUwtfxWU2ZvANJQ%252F%252FUrolBwP7ovb92SZqSWMFJRnN2rsQ%253D%253D%26c%3Dpeoplesense

New Illuminations –Art(icles) by R. Ayana @ http://newilluminations.blogspot.com

The Her(m)etic Hermit - http://hermetic.blog.com

DISGRUNTLED SITE ADMINS PLEASE NOTE –

We provide a live link to your original material on your site (and links via social networking services) - which raises your ranking on search engines and helps spread your info further!

This site is published under Creative Commons (Attribution) CopyRIGHT (unless an individual article or other item is declared otherwise by the copyright holder). Reproduction for non-profit use is permitted & encouraged - if you give attribution to the work & author and include all links in the original (along with this or a similar notice).

Feel free to make non-commercial hard (printed) or software copies or mirror sites - you never know how long something will stay glued to the web – but remember attribution!

If you like what you see, please send a donation (no amount is too small or too large) or leave a comment – and thanks for reading this far…

Live long and prosper! Together we can create the best of all possible worlds…

From the New Illuminati – http://nexusilluminati.blogspot.com

Friday, 5 August 2016

The Taoist View of the Universe

Alan Watts describes the Taoist principles which keep Life in Balance

By Alan Watts

At the very roots of Chinese thinking and feeling there lies the principle of polarity, which is not to be confused with the ideas of opposition or conflict. In the metaphors of other cultures, light is at war with darkness, life with death, good with evil, and the positive with the negative, and thus an idealism to cultivate the former and be rid of the latter flourishes throughout much of the world.

To the traditional way of Chinese thinking this is as incomprehensible as an electric current without both positive and negative poles, for polarity is the principle that plus and minus, north and south, are different aspects of one and the same system, and that the disappearance of either one of them would be the disappearance of the system.

Alan Watts

Linear ideology

People who have been brought up in the aura of Christian and Hebrew aspirations find this frustrating, because it seems to deny any possibility of progress, an ideal which flows from their linear (as distinct from cyclic) view of time and history. Indeed, the whole enterprise of Western technology is “to make the world a better place” – to have pleasure without pain, wealth without poverty, and health without sickness.

We have been interfering with a complex system of relationships which we do not understand, and the more we study its details, the more it eludes us by revealing still more details to study. As we try to comprehend and control the world it runs away – from us. Instead of chafing at this situation, a Taoist would ask what it means. What is that which always retreats when pursued? Answer: yourself.

Taoists view the universe as inseparable from themselves

Idealists (in the moral sense of the word) regard the universe as different and separate from themselves – that is, as a system of external objects which needs to be subjugated.

Taoists view the universe as the same as, or inseparable from, themselves so that Lao-tzu could say, "Without leaving my house, I know the whole universe."

This implies that the art of life is more like navigation than warfare, for what is important is to understand the winds, the tides, the currents, the seasons, and the principles of growth and decay, so that one’s actions may use them and not fight them.

In this sense, the Taoist attitude is not opposed to technology per se. Indeed, the Chuang-tzu writings are full of references to crafts and skills perfected by this very principle of “going with the grain.” The point is therefore that technology is destructive only in the hands of people who do not realize that they are one and the same process as the universe.

From progress to process

Our overspecialization in conscious attention and linear thinking has led to neglect, or ignore-ance, of the basic principles and rhythms of this process, of which the foremost is polarity.

The masculine and the feminine principals

In Chinese the two poles of cosmic energy are yang (positive) and yin (negative), associated with the masculine and the feminine, the firm and the yielding, the strong and the weak, the light and the dark, the rising and the falling, heaven and earth, and they are even recognized in such everyday matters as cooking as the spicy and the bland.

Thus the art of life is not seen as holding to yang and banishing yin, but as keeping the two in balance, because there cannot be one without the other.

When regarding them as the masculine and the feminine, the reference is not so much to male and female individuals as to characteristics which are dominant in, but not confined to, each of the two sexes. The male individual must not neglect his female component, nor the female her male. Thus Lao-tzu says:

Knowing the male but keeping the female, one becomes a universal stream. Becoming a universal stream, one is not separated from eternal virtue.

Becoming a universal stream

The yang and the yin are principles, not men and women, so that there can be no true relationship between the affectedly tough male and the affectedly flimsy female. The key to the relationship between yang and yin is called hsiang sheng, mutual arising or inseparability. As Lao-tzu puts it:

When everyone knows beauty as beautiful,
there is already ugliness;
When everyone knows good as goodness,
there is already evil.

“To be” and “not to be” arise mutually;
Difficult and easy are mutually realized;
Long and short are mutually contrasted;
High and low are mutually posited;
Before and after are in mutual sequence.

They are thus like the different, but inseparable, sides of a coin, the poles of a magnet, or pulse and interval in any vibration. There is never the ultimate possibility that either one will win over the other, for they are more like lovers wrestling than enemies fighting.

Being and non-being are mutually generative and mutually supportive

Being and non-being

It is difficult in our logic to see that being and non-being are mutually generative and mutually supportive, for it is the great and imaginary terror of Western man that nothingness will be the permanent universe. We do not easily grasp the point that the void is creative, and that being comes from non-being as sound from silence and light from space.

Thirty spokes unite at the wheel’s hub;
It is the center hole that makes it useful.
Shape clay into a vessel;
It is the space within that makes it useful.
Cut out doors and windows for a room;
It is the holes which make it useful.
Therefore profit comes from what is there;
Usefulness from what is not there.

This space is not “just nothing” as we commonly use that expression, for I cannot get away from the sense that space and my awareness of the universe are the same, and call to mind the words of the Chan (Zen) Patriarch Hui-neng, writing eleven centuries after Lao-tzu:

The capacity of mind is broad and huge, like the vast sky. Do not sit with a mind fixed on emptiness. If you do you will fall into a neutral kind of emptiness. Emptiness includes the sun, moon, stars, and planets, the great earth, mountains and rivers, all trees and grasses, bad men and good men, bad things and good things, heaven and hell; they are all in the midst of emptiness. The emptiness of human nature is also like this.

The somethings and the nothings

Thus the yin-yang principle is that the somethings and the nothings, the ons and the offs, the solids and the spaces, as well as the wakings and the sleepings and the alternations of existing and not existing, are mutually necessary.

Yang and yin are in some ways parallel to the (later) Buddhist view of form and emptiness, of which the Heart Sutra says,

"That which is form is just that which is emptiness and that which is emptiness is just that which is form."

The yin-yang principle is not, therefore, what we would ordinarily call a dualism, but rather an explicit duality expressing an implicit unity.”

From Uplift @ http://upliftconnect.com/taoist-universe/

For more information about The Way/Tao see http://nexusilluminati.blogspot.com/search/label/tao