Thank you David. If you read my "Only Two Worldviews" which I just sent (two pages), I think you will better understand why I feel it is a universal alternative to the dominant worldview. I make a distinction between Indigenous place-based knowledge, which requires fluency in language and ceremony with multi-generational time in one place and culture. The great diversity of Indigenous cultures, however, share an in-common worldview. Otherwise, all cultures, religions, etc, tend fall under one of the two worldviews. This is my researched position but of course, not everyone agrees with it. But whenever people get in serious worldview discussions based on the deep ways of knowing the world, they usual jump into such binaries as spiritual / materialistic, human centered/ nature centered, etc. Go to worldviewliteracy.org to see the 50 contrasting pairs which according to the Kinship Worldview must be viewed as complementary.
While I understand this simplification of the approach, I would argue that the "kinship" worldview should not be simplified into a universal alternative to today's dominant doctrine, but rather encompasses a large variety of relationships to the planet and the universe. These differ greatly among cultures, eocsystems and climes.
Thank you. What resonates with me here is not the idea of rigid categories, but the attempt to identify deeper patterns underneath so many of the crises and assumptions shaping modern life.
At the same time, I appreciate holding space for the immense diversity of Indigenous cultures, histories, ecosystems, and ways of relating to the world. What feels important to me is not flattening those differences, but recognizing that many traditions across the world have carried more relational, reciprocal, and less human-centered ways of understanding life than the dominant systems shaping modern industrial society.
I also appreciate the reminder that these worldviews are not abstract theories. They shape how we organize economies, education, governance, gender relationships, and our relationship with the living world itself.
Thank you David. If you read my "Only Two Worldviews" which I just sent (two pages), I think you will better understand why I feel it is a universal alternative to the dominant worldview. I make a distinction between Indigenous place-based knowledge, which requires fluency in language and ceremony with multi-generational time in one place and culture. The great diversity of Indigenous cultures, however, share an in-common worldview. Otherwise, all cultures, religions, etc, tend fall under one of the two worldviews. This is my researched position but of course, not everyone agrees with it. But whenever people get in serious worldview discussions based on the deep ways of knowing the world, they usual jump into such binaries as spiritual / materialistic, human centered/ nature centered, etc. Go to worldviewliteracy.org to see the 50 contrasting pairs which according to the Kinship Worldview must be viewed as complementary.
While I understand this simplification of the approach, I would argue that the "kinship" worldview should not be simplified into a universal alternative to today's dominant doctrine, but rather encompasses a large variety of relationships to the planet and the universe. These differ greatly among cultures, eocsystems and climes.
Thank you. What resonates with me here is not the idea of rigid categories, but the attempt to identify deeper patterns underneath so many of the crises and assumptions shaping modern life.
At the same time, I appreciate holding space for the immense diversity of Indigenous cultures, histories, ecosystems, and ways of relating to the world. What feels important to me is not flattening those differences, but recognizing that many traditions across the world have carried more relational, reciprocal, and less human-centered ways of understanding life than the dominant systems shaping modern industrial society.
I also appreciate the reminder that these worldviews are not abstract theories. They shape how we organize economies, education, governance, gender relationships, and our relationship with the living world itself.