How Can Settlers Connect To The Land?
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- Опубликовано: 16 янв 2024
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"Creating a setller land connectedness implies come kind of active allyship with indigenous groups" - wonderfully put
I teach on this. You go direct to the land, the animals, the soil, waters, plants. You don’t take symbolic architecture from others, but you apprentice to the value structure and if the land you’re on gave a people language, learn that language. Earth doesn’t require you to know precisely what to do, but to know it can be done - that it’s possible - is central to the quest to make relationship. If you don’t have access to Elders in place, you have access to Earth - we are never disconnected, we just forget and become unaware of our connectedness. Earth will teach you. Directly. She is sentient.
The coloniser carries the experience of being long ago colonised - before living memory - but the structures for this process are in our bodies. If we approach the trauma or our own colonisation as evident in our modern cultural contexts we won’t need to borrow from others, and we will also be better equipped to support and ally to others who have been more recently colonised and dispossessed.
I love this reply! Empathy. For the Land and for those who have been colonized. Well said.
i find the land is my first teacher and helps me to understand and trust which humans are reflecting that wisdom. the compulsion to make offerings to the trees, for example, was reflected to me by Robin Wall Kimerer in Braiding Sweetgrass.
Settler in Africa here... This is great commentary thank you ❤
Thank you for opening this very important question. I have been pondering it for some time. I live in Winnipeg, Canada, smack dab in the middle of North America, and in a neighbourhood where close to half my neighbours are indigenous, while I myself am what is referred to as a settler, arriving from England when I was four. Land connection is not, I think, something that European settlers thought about when they came, and by that I mean, engaging in contract with the land and its spirits. Never mind that we all bring our own spirits with us from our lands of origin. Negotiating such contracts is or was I think the job of spiritual leaders, say, shamans. As an animist myself I am keenly aware that the land can call out to you. Who remembers how to hear? Who remembers how to negotiate when arriving and settling in a new land? Indigenous people have already made their contracts. Working with and learning from them is indeed a vital step.
Very timely video. I'm a norwegian moving to Sápmi in less than a month, so it's a topic that's been on my mind a lot lately.
I work with people who are trying to connect to the land. All are “settlers” as I am. My feeling is that the relationship of learning directly from an indigenous knowledge keeper is still a privilege for must settler Americans. So I’m interested in another approach.
I’ve noticed that the first generation immigrants to the US that I work with have an innate sense of rightness about animism that makes it possible for them to continue their traditional offerings in ways that don’t come into conflict with indigenous rituals. And the immigrants who were too young to learn their traditions were still exposed to them. For example, one of my clients’ relatives came from the Middle East to live in Arizona. He told my client where on his property the “jinns” lived.
I think this an important part of animism that is being thrown overboard in the association between ancestor reverence and white supremacy: some of this knowledge is in our bones and we take it with us. There are examples of this in the Icelandic Book of Settlements and in traditions like hoodoo and mountain conjure in Appalachia.
I appreciate this video and very much understand how hard this is to navigate. I just don’t think many US folks get to study with native people. This leads to a lot of confusion about things like which offerings are ok to make in the woods. Because of hoodoo, I think ancestral offerings are a good place to start.
Thank you for this. As I've struggled to fill a spiritual gap in my life as a non Christian in the USA this issue has plagued me. I don't want to appropriate indigenous beliefs and cultures and it doesn't feel right, but I also have never lived where my ancestors come from, so how can I seriously "believe" old world beliefs?
I don't have an answer, but this video has been helpful and reinforced the idea that I can find a spiritual life without feeling guilty or false.
I think it’s important to note you also don’t have to literally ‘believe’ in folklore and traditional ritual and all that in order to find it meaningful and important. Belief is a core principle in Christianity. In other religions and cultures, it’s not so important whether you believe, only what you choose to do.
@@allisonguthrie8257 that's not the issue, but thanks for your insight!
Nice. Not what you "believe" but what you do and experience. Leonard Peltier says that white people ask how they can be more perfect. Native people ask how they may be of service.@@allisonguthrie8257
Thank you for this video. I'm a "settler" that has always felt a natural connectedness to the land I live on, which is one of the main reasons I came to animism. To me it's just quiet form of personal faith that doesn't appropriate from others; if you believe these beings are real you can establish independent relationships with them. To say that's not possible is like saying you can't become friends with someone's grandmother because they're already their grandmother and have that kind of relationship with them. You can establish a friendship with someone's grandmother and it doesn't replace the grandmother's relationship with their grandchild. Meanwhile, I've found that most indigenous people are welcoming to share if you come from a place of respect, so if something has been shared with me freely by a member of another culture knowing I am of like mind I don't think it's fair to see that as appropriation, or else you are taking away indigenous peoples' right to create their own relationships with others in order to establish some kind of weird racial purity that isn't even part of indigenous cultures. I have been told so much BS by a variety of people, mostly white, and most with contradictory stances. Such as: 1. As settlers, it's respectful to acknowledge local land spirits rather than ignore them. 2. As settlers, it's totally disrespectful to attempt any relationship with local land spirits because they all hate us automatically because white. 3. It's ok to acknowledge local land spirits, just don't call on specific indigenous cultural figures, but things like your local mountain or a tree are fine. 4. It's totally not fine to acknowledge local land spirits, including mountains or trees, because those mountains or trees were already known to indigenous people and therefore are their cultural property. (this literally cancels out the entire animist worldview and reduces everything to human property but whatever) 5. You should definitely approach local indigenous people in a respectful way to learn authentically from them. 6. You should definitely not approach local indigenous people because their beliefs are not your business. 7. It's ok to respectfully use practices taught to you by a native person. 8. It's definitely not ok to use practices taught to you by a native person because they can't speak for their entire culture and if anyone isn't ok with you doing it, which someone surely is, you shouldn't do it. 9. Just use animist practices from your "ancestors". 10. Don't use animist practices from your "ancestors" because that's still cultural appropriation (literally saw someone of Slavic descent be told they shouldn't practice Slavic paganism because they were just an American with no real connection to actual Slavic culture). Ect ad nauseum. Literally, because I am sick of it. I naturally believed in and experienced land connectedness my whole life, and have been told by people that I "can't" have had such experiences because I'm not native so... I don't even know my own spiritual experiences? Screw all of that. Might one think a lot of these beings, not being human themselves, have a different perspective on reality and might just be open to those who are open to them? It's possible to establish land connectedness to places that aren't in your heritage, or there would be no land connectedness for any humans outside of Africa and everyone but people of African descent living in Africa would be a spiritually lost colonist. The history of colonization is disgusting and indigenous people need allies. At the same time, I think it is a separate question that settlers face regardless of how we got here (since presumably most of us now are "accidentally" settlers rather than living on land we personally chose to colonize, and like you I am suspicious of guilt-laden, original-sin like concepts) we are here now and have to find a way to belong because this IS where most of us settlers belong, now. I don't "belong" in a European country because even though I'm white, I am not of one single origin but a mutt of many different European cultures (none of which I was raised meaningfully with) whose direct ancestors would've been unlikely to get together outside of a place like America. Meanwhile, as much as people like to pretend otherwise, there IS such a thing as American culture and it's not as terrible as some would have it, and I feel at home with it. So literally, I'm an American of mixed European descent, but I don't see how one could call me a European when I've never set foot outside North America. Just because I'm a settler doesn't mean I should deny my basic human needs for connectedness with the land in some kind of weird act of penance. What does forcing myself to live a life not acting on my natural spiritual inclinations do to help indigenous people? How do my internally held beliefs in local land spirits kept mostly to myself as a private part of my life cause actual harm to indigenous peoples? Oh right, they don't. Sorry, rant over.
Awesome. Thanks. Much to think about.
I am Euro descended. I grew up, here in Canada, with an instinctive sense of connection to the land on which I lived, something I think all children have until they are socialized not to feel it. But where did I / do I live? Canada, Ontario, Québec, Manitoba, Saskatchewan ... The name of our country itself, and the names of all of these and countless other places here, are derived from Indigenous words, namings, with attached stories, meanings. Yet we never thought twice about it! And were never taught about it. I'm thinking that may have changed; I hope so... I've since learned, and try to live in right relationship, to this land, all its peoples, all its beings. And to acknowledge all the ancestors, those whose bones lie, perhaps mingled, beneath my feet, and those whose bones were buried long ago and far away. All my relations.
time to take a look at responsibility for what has done to nature here in Europe and to make attempts of acknowledging the damage at first. Like f.i. to look at the Meißner, a mountain in my neighborhood which is related to the Holle. Brown coal has been mined there and it looks as if the heart of the site is torn out.
I can't wait to see your take on this subject. This is the exact project I have been thinkging about since probably march of 2020.🤷
Good stuff. I feel like building a connection with Land Vaettir is important no matter the location. It reminds us to live with our environment, not against it
I appreciate you starting to tackle this topic. It’s one I am navigating deeply as a first generation immigrant on Indigenous lands in the PNW. Also as an educator teaching programs that include kinship/animist reconnection work it’s a big challenge. I feel I am still constantly evolving methods and language on how best to approach this.
I love your videos.
I grew up in Niagara Ontario Canada. I discovered at a young age I felt connected to the land. Some of my family had been there for a considerable time. As I've gotten older I think this connection is fostered through respect for the land. Indigenous people, or spirit never came into it (gasp) . My ancestors were farmers and laborers . I learned about the solstice from my father because it related to farming , and dowsing.....not sure why I was taught that.
I think this is great advice. The only thing I would add is....spend some time outside on the land itself.
two things to add as an Scots-Irish settler on unceded Steilacoom land in Washington State. 1) finding the overlap between Native American land based knowledge and what remains of Celtic and northern European indigenous knowledge. so i am building relationship with the white oak native to this biome as my ancestors related to the oaks of Europe.
2) it's also important to name the harms done by settlement as specifically as possible. my ancestors left Ireland and used their white privilege to enslave African people on a plantation in Tennessee, later descendants fought for the U.S. army in the campaign to drive the tribes of Oregon onto reservations. not to stay fucked up, but to get clear on what they did wrong so i can begin to change those stories through better relationship with land and people.
I was raised on the outer part of Ute Reservation i. UTAH. and instinctively knew the problems. I will get on you Patreon
Hey there! Thanks for your work. I am a settler in so-called Canada who is very keen on relearning my pagan roots. Throughout my learning from Indigenous folks and other people of colour on a decolonization path, I’ve learned that there are infact ongoing genocides on Indigenous peoples (for example: missing and murdered Indigenous women, girls and two-spirits).
The colonization of Turtle Island was extremely genocidal so I’m confused as of why you say around 7:03 that there hasn’t been any genocides?
That sentence hit me hard as well as the descendant of Scandinavian settlers in Minnesota. Sadly that history is so poorly taught that most people have absolutely no awareness of it.
On the topic of how settlers should approach indigenous groups while trying to form this land connectedness and kinship, I think it helps to think of the land (and all of her ecologies) existing in a pre existing gift economy with these peoples.
Like with any actors within a gift economy, it isnt right for us to disrupt that exchange and if there is a way for us to honor the way in which this gift economy operates between these actors, it helps us enter that community of actors and form kinship bonds.
quote from Damchö Diana Finnegan in an article on Samaya published online at Lion´s Roar
"One of my teachers, Tai Situ Rinpoche, spoke of samaya as existing naturally between any two people and between human beings and the natural world, suggesting that the current ecological crises are a sign that humans have “broken our samaya” with nature, and thus the mountains and oceans no longer abide by the terms of their relationship to us."
Of course my glitch in matrix didn't notify me of Livestream. Rune you are on Point
Very interesting perspective and ideas! The goal as you say is land connectivity and healing that relation so how can we find solutions!
Just for the record, I am an American of full Irish decent and the people who have made me feel the most included, valued and connected in my life have been Native people here with whom I have lived and worked. I have never known why I was treated thus, but perhaps because I am not trying to be a Native American. I have my own ancestors who have suffered and thus I approached Native people feeling empathy for their treatment and situation. For whatever reason, this acceptance and inclusion is a feeling I NEVER have with American white people.
Same sister. Erin go bragh and #LandBack
I'm a Southern hemisphere Norse Paganism of over 20 years and have quite a connection with the Landvættir here. I live in South Africa and I come from settler stock. I've found that learning the history of your particular area really helps.
But let's start with my first connection with the vættir here..as a little boy (way before animism started for me) I saw Sjövættir, as the Vættir from the sea have more connection with us as that is the means that we got here.
We have to remember that the vættir all thought they can hold grudges is way older than any culture, they mostly do not even use human languages (atleast not the ones here), draw pictures in the sand to "talk" to them, use telepathy based on feelings, etc...they are way older then any of us and thus care more about your humanity than your ethnicity.
Humans are immigrants/settlers everywhere on the planet, regardless of “who got there first”. Euro-descendants around the world have our own ways of communicating, connecting, and otherwise having relationship with the landscapes in which we live. No appropriation of other peoples required. 🤷🏻♀️
What is meant here is settler-colonizer, which is a breaking of relation that produces Anglo-Americans, White South Afrikans, arguably even communutues like the Liberians. Foreign tribes that settled peacefully in Gaelic Ireland would've not been referree to as "gallaibh", there are other words for foreigner without the baggage of that word. But the word was shared across violent, relation breaking settlers, settlers who invade rather than simply relocating themselves. Irish Jews for example have never been called Gallaibh, while the Vikings, Normans, English, and British Protestants have.
My Danish grandfather born in 1800's Utah, in a Town still Claims to the name Little Demark. He was a fucking land connected Settler and recently found to my Great relief,, settled some land Excluded from the fucked up Mormon Church.
Which at a time the Church did so many Hunan Crimes against the Indian peoples of Utah. I hold in my DNA, my Scandivanian Ancestors dear to my being. Im hardly able to write my thoughts. I do appreciate what I learn from you. And Go Sami
Seems like a good opportunity to give a platform to an indigenous person who can speak for themselves. I definitely thought this was going to be a bigger production.
Agreed. I was waiting to see if there was going to be an indigenous guest.
Wow, way to go, Be part of the solution , not complain about Rune bringing awareness?..
@kirrahmae6650 - and @hutchison3379
That would indeed have been ideal - also allowing settlers to speak btw (the issue is about them) - But I don't think I am the right person to host or play out these dialogues. As I said in the beginning. Neither settler, nor indigenous, I am a complete outsider to this situation and am therefore cautiously just sharing my thoughts.
-
I would love nothing more than to see a bigger production on this topic created from a productive position and developed by settlers and indigenous people in collab. I think it is sorely, direly needed. and I think the real answers will have to spring from creole diaspora conversations evolving from colonized continents, not from a monocultural oldworldian like me.
@pauladee6937 I think its a legit observation. Part of solving this problem is to include the indigenous voices that are being spoken about. Representation matters.
@NordicAnimism Hey Rune. I'm a fan and I appreciate the work you do. So I am not coming at this from a negative place. I am one of these creole folks you're speaking about. I'm mixed Irish/Indigenous Mexican. I've spent many years existing within the conundrum that we are wrestling with here as a pagan/animist and activist. I can't speak for all indigenous people, but in my experience, our elders have always come back to the same idea when it comes to land connections and ancestry. Many elders have told people to reconnect to their own ancestors and find their own way to that connection to the land. I think this is where the real initiation with connecting to the land takes place. I think we come to recognize our common humanity this way and that creates an impetus to care for the local land that one inhabits, even if it's not their ancestral land.
It's a peculiar feature of some Americans, especially ones whose Euro ancestors came here very early (17th C,) that the wrongs perpetrated on the indigenous peoples were accompanied by a certain amount of genetic mingling (in some cases voluntary, in others involuntary.) So, for example, ethno-nationalism isn't really a thing I could do, because there is no way to disentangle the lines that, genetically and culturally, resulted in my existence. Seeking opportunities to learn, and exercising respect are obviously key. In some sense you might literally embody the conflicting stories that caused you. I can only bring that to the land, and say, "what can I do to help?"
I'm in a position where heritage-wise, I possess the blood of an oppressor and of the oppressed. The Irish side of my family were sent as convicts to Australia, but they also become pastoralists and dispossessed the Ngunnawal people of their land. I am also part-British but also equally part-Sinhalese Sri Lankan. Some of my ancestors colonised land belonging to my other ancestors.
I feel it is an inherent part of my duty as an Australian, as a descendant of settlers on stolen Ngunnawal land to learn about Indigenous ways of thinking, listen to First Nations people when they share their knowledge, and build relatedness with this land in my own way but also in an informed and respectful way. Reading Tyson Yunkaporta's Sand Talk is helping me fulfil that duty but I still have a long way to come if I'm going to decolonise my mind and genuinely engage in animist ways of thinking.
Greatly appreciate your reflections here and in the rest of your videos as it helps me along that path.
P.S How did your hair grow back so quickly? :P
I think that your point of view is very important because many people have complex multiple heritages and are both colonizers and colonized. Europe itself was colonized by the Romans who introduced the idea of imperialism which other European countries and the U.S. have been following ever since. Decolonize our way of thinking about each other and the Earth, I think.
"North American" here- have assumed that there is not a middle category currently in the continents, we're either indigenous or settler, and current indigenous may have been settlers prior or more directly connected to the first known modern humans found to have populated a region. To avoid being a settler or indigenous, whose definitions are being used? The '89 ILO Convention? UN?
Well... am first nation to the land I live in, but following UN definition of indigeneity which entails colonization. I clarify my own position in this video:
ruclips.net/video/ivI9BxJyptg/видео.html
@@NordicAnimism Thank you very much. I have watched that and it was great to see again in this context. In "the States" it's most often a red-flag when persons identify outside of settler/indigenous.
Im still want the calender?
It can still be ordered😊
That comment on Norwegians having never committed genocide is wrong. The Sami went through cultural/language erasure and forced sterilization. Those are both forms of genocide.
I suggest caution when extending the concept "genocide" to include cultural assimilation. There are people people who have experienced been marched out whole villages and shot into ditches, ears of corpses then cut off and brought to to a local magistrate who'd recompense a couple of coins for the contribution to the ethnic cleansing. I don't think it is respectful to equating this brutality with forced cultural assimilation like that experienced by the Sámi. Distinguishing between these experiences shouldn't detract anything from the wrongness of- and condemnation on- forced assimilation. But I don't like equating these experiences.
Simply put. our far flung cousins over the world have lost their roots.
A tree without roots will fall to the weakest wind.
I think this should be a much bigger topic and also tackled with indigenous people in the conversation. This isn't me telling you what videos to make, I don't mean it to come off that way. But that people who have this question need to continue to pursue this question. I am one such person, living in Texas (USA). I FULLY agree that land-connectedness in colonized spaces--especially in the Americas and Australia--MUST come with allyship and material support given to those who protect the land. Collectively speaking up for the land is the only way we're going to un-fuck our colonialist societies' relationship with it.
That would indeed have been ideal (also including settlers btw) - But I don't think I am the right person to host or play out these dialogues. As I said in the begining. Neither settler, nor indigenous, I am a complete outsider to this situation and am therefore cautiously just sharing my thoughts, because yes, it is a huge topic.
Short answer is you can't, better off never settling.
Did you watch the video?
I’m not a settler. 95% of my ancestors came to North America against their will. And they were given land by the Lenape. Not all euro Americans are settlers lol
#AmericanProblems
I think there is some hesitation from both indigenous and settlers, including the issues you meantion. We whites are so primed for problem solving and optimization, often even at the expense relationships, that I think we have to really change our mindsets on when, and how we approach Indigenous teachers and elders. There are many great teachers and elders that offer open teachings about land connectedness. It is humbling for a people who have been historically and currently affected by my ancestors actions, attitudes and beliefs, to still offer help to those of us Whites that desire to re-enter relationships with the land and cultivate healthy relationships with all our relations.
Although I agree with everything you have said about the historical relationship of "settlers" to indigenous people, I think we are leaving out another "player" in this discussion--perhaps the most important player. The Land Itself. By putting this discussion totally in the realm of very problematic human relationships, we are forgetting that the Land gets to have a say. Shamanically speaking, the Land does not know a "settler" from an "indigenous person." What it knows, in my experience, is who has been there making relationship (not "owning and exploiting it);, who cares about it, who wants to be in relationship to it and know it. Genuinely and deeply, not in some fly by night, "Aren't I cool for being such a Nature Girl" way. That has been historically the indigenous peoples of any given area clearly. But my experience has been that the Land is not angry with us. Nor is it saying F-off all you "settlers." It is bereft, confused, sad and does not understand why we have abandoned our relationship to it. (That is a very general statement. Clearly there are less hospitable Land Spirits.) So, although I agree that an indigenous teacher would be great if that is possible (and it isn't for most of us) the Land itself can be the teacher also. And that is a lifelong relationship that many people have been in for centuries (who are not "indigenous" but have been in relationship to the land for a long time). And it is a relationship that many very serious folks who are not exploiters have been trying to rebuild for many decades now. (Not all hippies are frivolous, fly by night, fluff-heads with no sense of history and politics.)
Land absolutelt distinguishes between the people its spent centuries work with and new arrivals who just showed up. Hang out with a group of Native people and a group of Black people and a group of White people in the same forest and you'll all sorts of distinction in how people themselves towards the land and different spirits having different attitudes to how people move, how strongly the land reacts to hearing the old songs it used to here. Sure you can always build new relation, but the spirit of the Land itself and the various spirits in the land will absolutelt treat people with different attitudes and different social memberships (not genetic or skin color, rather being a tribal citizen) differently. They respect guilds and ancestor ties and tribal citizenship as those are old old customs practiced amongst humans and others.
I don't think we are saying two different things. The land recognizes those with a commitment and that in generally people who have been there a long time.. But they are quite capable in my experience, of recognizing someone who is trying to make a genuine relationship also--even if that is new. But Spirits do not care about things like color or human politics-or at least not in the way we do. I think if we think they do, we are projecting human junk onto them. They most definitely do not understand the concept of "ownership" of land, no matter who may be making that claim.@@user-sz4uc6qp5j
Indigenous resistance is about collapsing the private space upon cutting off supply chains..
If you mean America, it was already settled way before we got here- TARTARIA
Yes the writing is on the Walls and the massive Tartaian buildings, that many aren't even awake enough to see. I was born in Utah where the fucking Mormons are still claiming and destroying trutb
While I respect the path of the Native indigenous peoples where I live, their path is not my path, We in the States end up with this dichotomous friction between natives who are okay with adopting whites or other non-indigenous peoples into their clan or family in a spiritual way, then there are native hate groups who are completely against it who would declare war against it. The relation does not always go smoothly with them. I ventured down this same path 30 years ago, attended over a hundred Inepi lodges, introduced to the concepts, knowledge, and foundation of the Sundance to learn more of the Lakota path. I have been invited into their family to join these practices, while at the same time there are many natives who say, "why don't you practice the ways of your own ancestors and stay out of ours?"So I just keep to myself now. I can gain my own experiences with the land spirits, make offerings, be inspired. I don't need anyone else approval to do that. This whole, "We have rights to this and you don't because you are not indigenous" is just another way of being racist. And while I don't agree with those who appropriate traditions and practices, it takes more knowledge and understanding to see a difference. Then we get these open to the public Pow-Wows. They're pretty large events, anyone can go. And there are venders selling Native American stuff, dream catchers, sage bundle smudge sticks. Then they are complaining that white people are using smudge sticks after buying them from a Native? This doesn't add up, they are gaslighting themselves. If they don't want white people burning sage smudge sticks then why do they sell them to white people? Heck it's frustrating to say the least so I just stay out of it and away from it and appreciate and commune with nature and honor all those relations the best I can. So, my family has only been here a couple of generations and I was born here. Some natives who are more open and inclusive say that if you are born here that makes you a native American and a Lakota friend of the people. But animism is practices where you live most often. I am not going out to create a portal to connect with some stone on another continent, I am going out to connect with what is around me here, but I can do it in a way that my ancestors did. I have my own experience with the land spirits I commune with, I don't need anyone elses definition or interpretation of who and what they are. I ask for them to show themselves and they do.
I love this video but I feel the way you use "woke" isn't quite right. The word woke originally comes from Black people being aware of the societal structures that oppressed them, and has shifted to be a synonym of "political correctness" but really only used by conservatives when complaining about some innocuous move towards societal improvement or, more frequently, a problem they made up to complain about, such as the "war on Christmas". You're clearly not a conservative so it feels strange to hear you use the word woke in this way.
But anyway, I love this video and thank you for keeping this conversation going!
Yub - "woke" has become predominantly a right wing slur.. I've actually considered making a video called "stay woke", but not sure I will. I outline my own brand of wokeness in this video here, while marking what I feel is problematic about the most widespread modality of this cultural position
ruclips.net/video/AV3l3yzbSNI/видео.html