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The re-indigenization of humanity to Mother Earth: A learning platform to cultivate social-ecological resilience and challenge the Anthropocene

By Iain MacKinnon, Lewis Williams and Arianna Waller

Human beings today are living in times of unprecedented social and ecological crisis, a crisis that is to a significant degree of human making. The impending arrival of the Anthropocene geological epoch gives this crisis a name. As academics with a sense of responsibility for our relationships with planetary kin, the awareness of unfolding crisis calls on us to reach a deeper understanding of assumptions about the world, and of modes of living that these assumptions permit, which have been a human contribution to crisis. Furthermore, the Anthropocene calls us to act upon our new understanding. Taking modern European imperialism as a key generative force in the development of Anthropocene, we provocatively develop the idea in this article that the life-ways and worldviews of Indigenous Peoples colonized by European imperialism – including, potentially, marginalized and suppressed life-ways and worldviews of Indigenous Europeans – may hold critical insights by which to negotiate the Anthropocene and to challenge and change habits of thought and action that have led us to its threshold.

In doing so we outline the rationale behind the Alliance for Intergenerational Resilience (AIR) whose objective is to build social-ecological resilience by connecting and supporting locally based projects for the innovative and renovative co-evolution of social and ecological systems. AIR aims to generate inter-cultural relationships between Indigenous communities and communities no longer considered indigenous to place in order to support more meaningful, life-giving social and ecological relationships for all people. In order to further describe AIR’s objectives and its aspirations, the article draws on the Alliance’s inaugural event, the Elders’ Voices Summit, four days of Indigenous-led sustainability education with more than 100 international participants, representing community, university, government, philanthropy and not-for-profit sectors. We conclude by casting our hopes forward to envisage future re-indigenization work that supports the connection and reconnection of human beings with the Earth and the places of the Earth to which we belong.

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