Wolf That changes rivers.
Yellow Stone park, in US, wolf reintroduced in 1995, "They give life to many others",absent for 70 years, deers had build up, they reduced vegetation to nearly nothing. The wolfs arrived, they changed the behaviour of deer, --> more trees able to grow, birds started to come in , who can make nests in trees. kyote, more Rabits, --> eagly....when trees fall, , Beavers come in and they make , dams, for reptiel, fish, new habitats, river flow started to change and also ,..more green valay water stayed longer because of roots. Link: https://www.youtube.com/watch?v=ysa5OBhXz-Q
Lekota question: what is your role and relationship with nature?
Net als de wolf, IP hun relatie met ecosystemen. 80% biodiversiteit op IP grondgebied terwijl ze maar op 20% van grond zitten op aarde. In storytelling, voorouder kennis en rituelen zit kennis van natuur en ecosysteem opgeslagen. Biodiversiteit essentieel belang voor mensen die leven in hamronie met natuur, dit omdat met gevarieerde seizoenen diverse bronnen belangrijk zijn, en als je generaties lang van zelfde land moeten wonen zuinig op moet zijn zodat de kinderen na jou moeten kunnen leven van het land. 7 generaties. --> standaard time frame. Centrale vraag was dan ook, van Lekota elder: 'als je ouder wordt ga je ook de vraag stellen, wat is jou bijdrage aan de natuur en je omgeving'? , kennis over wanneer je met welke maten welke vissen mag eten, welke bomen belangrijk zijn en niet aangeraakt mogen worden, en in welke seizoenen welke bronnen geraadpleegd kunnen worden. Opgeslagen in de verhalen en rituelen.
6500 talen wereldwijd --> meer dan 85% IP talen, in relatie tot natuur.
--> Russel Means: 'klimaatverandering, is de natuur die balans weer gaat herstellen, en de mensen die nog weten hoe ze samen met en van de natuur kunnen leven, zullen deze transitie wel kunnen doorstaan, het moment dat mensen erachter komen dat je geld niet kan eten'
Patrica Malidome some: Burkina Faso, dragara people, natuur bovenaan hieracrhie niet mens. Intelligentste planten, dan dieren dan mensen. --> brug tussen werelden. Hij die vriend maakt met vijanden.
Hilario Robis: Babaylan Healer from Philipines, chant Oeeee, Aaaaaa, Iiiii , Oeeee, afkomstig van apen en vogel geluiden uit de jungle.
Bever : Wisdom Elder, it needs to contribute to the ecosystem and play it's role to work on the land and make dams, making home for animals, otherwise the teeth wil grow to much and it will get sick. That is the teaching of the beaver. It is part of The Seven Teaching with multiple people's (Cree nation, Anishnaabe?) https://indiancountrytoday.com/archive/ancient-wisdom-for-modern-times-the-seven-teachings
Aralezes: --> Aralezner
Gevleugelde wolven, verhaal dat ze uit de lucht komen om de wonden van gevallen helden te likken zodat ze opnieuw konden terugkeren of reïncarneren. Ze wonen hoog in de lucht, bij de berg Ararat, heilige berg van armeniers/ die op een lege vlakte uit het niets de lucht in gaat, berg huis van de goden in pre-christian society. Het waren onzichtbare spirit animals/ guardians of the sacret met helende en reïncarnerende krachten. --> Muziek metafoor, voor het liken van wonden voor onze helden die moeten opstaan. Meervoud omdat we allen deze helende capaciteit hebben, allen hebben we de capaciteit onze interne healing spirit te versterken. --> herdenken, terugkeren van 500 jaar verzet. De helden wiens wonden kunnen likken.https://brickthology.com/category/armenian/
==> De wolven die helden tot leven brengen = metafoor tradities van resistance tot leven brengen die de helden tot leven hebben gebracht.
Hayk: // Hayren.
Legendarische boogschuter, die niet wilde dat zijn volk onder een tyran ging leven, naar de berg geleid. beschermde volk door van honderden meters mensen af te kunnen weren met boog, mesen bang nog te komen.Kalinya:
"Every event , every moment has it's own melodie, this is why I will keep sining."
--> despite, drought, despite sadness despite everything.
Aboriginal/ First Nation of Asutralie: Astronomie / sterren verhaal.
Speak over 250 distinct languages and stretch back for over 65,000 years, one of the oldest astronomers, practical ways to observe the Sun, Moon and stars to inform navigation, calendars, and predict weather., Stars Informs Law and social structure. It also serves as the foundation for stories that are passed down the generations through song, dance, and oral tradition over tens of thousands of years. Indigenous Astronomy now part of the National Curriculum. The sky serves as a scientific textbook, a map, a law book, and a canvas on which complex layers of knowledge are interwoven, linked, and recorded for future generations., Zugubau Mabaig, “Star Man”. a phrase many elders call “Reading the Stars”. (...)demonstrating oral histories can describe natural events dating back over 10,000 years, showing its resilience in the face of natural disasters, climate change, and ongoing colonisation.(...)Story of Wergaia, Marpeankurrk was a woman, Her people were starving. It had not rained for a long, long time. She looked around and saw that there were also no grass seeds or fruit to eat. After walking for many hours she saw a wood ant’s nest. So desperate was she that she went to it and opened up the nest with her digging stick. In the nest she saw thousands of larvae. She put one in her mouth and ate it. She collected all that she could and hurried back to her people. The larvae of the wood ant saved the people. It soon became their favourite food. When Marpeankurrk died she went up into the sky and became the star Arcturus. When Marpeankurrk appears in the northern evening sky, the Wergaia people begin collecting the larvae of the bittur (wood ant). The larvae were an essential food source during the winter months of August and September.(....)he Yolngu people believe that when they die, they are taken by a mystical canoe, Larrpan, to the spirit-island Baralku in the sky, where their camp-fires can be seen burning along the edge of the great river of the Milky Way. The canoe is sent back to Earth as a shooting star, letting their family on Earth know that they have arrived safely in the spirit-land. Aboriginals also thought that god was the canoe..Links:
http://www.aboriginalastronomy.com.au/content/topics/stars/
http://www.aboriginalastronomy.com.au/
Caitlin story:
--> Grandmother, said always to celebrate life, in every step every breath, keep sining. ...kept sining, when asked by grandmother, even when no food, no water, thirst, hunger, drought, death. Every step in live, every event has its own melody. // What is the song??
--> connect to dance, dance of darknes in japan, in huiskamer, bizare, .....aloud to play in.--> created beatiful spontanious art together.
IP Symbols.
https://www.nativeamericanjewelry.com/symbol-meanings/
Mond harmonica:
--> Emoties, go rights in mondharmonica, ceremonies. // we are used to walk away from emotions, to painfull difficult, but what happens you can only heal it if you give it attention and dare to stand in and go trough the pain ofcourse in your own pace, face it. This instrument helps me go right in, no words that let me go in endless loops, stay right there just as you listen to my voice, I try to go and stay and listen with the emotions that I am feeling, is it in the belly, heart, skin, the head, were is it,....from there play and make it lose, transforms, not fixed.
--> Old chinese instrument, --> germany then to US further developed. Became part of Blues -->
In 1898, the harmonica was brought to Japan, where the Tremolo harmonica was the most popular instrument. After about 30 years, the Japanese developed scale tuning and semitone harmonicas that could play Japanese folk songs.
Mapuche / Wind:
"Birds play a wide variety of roles in Native American mythology. Frequently they serve as messengers from the Creator, or between humans and the spirit world." ,""Trutruka," a traditional wind instrument that was once used by the Mapuche at gatherings ahead of battles." of een cermeonieel gebruik om signaal aan te gevn, molukkers, in een grote schelp als opening of closing van cermeonies, andere blazen in verschillende windrichingen tot spirits.
Gio, " Trutruka"
Mapuche/ Earth:
"The mapuche know that we belong to the earth and the earth belongs to us. That is sufficient reason to abide by considerations of respect, protection and harmony in our relationships with every other being sharing our environment and nourished by mother earth.
That is why we, as inhabitants of the MAPU, call ourselves “MAPUCHE”, “people of the earth/land” (MAPU- earth/land, CHE – people). In other words we are children of the earth/land. As the elders say: mapu ta choyüeiñmeu, mapumu ta llgiyin, feimu ta mapuchengeiñ. “We were born and stem from the land, that is why we are Mapuche.....(...)Language: "Decoded by our ancestors, such messages enabled them to create a means of communication called MAPUDUGUN, which belongs to the land and not to us, because it was not us who created its sounds but nature itself. We only borrowed them in order to create a language suitable to the task of communicating back with nature. Mapudugun belongs to the earth and nature, it is the talk of nature, and it is one of the most important tools for the preservation of our culture, our territory, the AD MAPU and our conception of the universe." (...)by deciphering the sounds of rivers, the whistling of the wind, the howling of the sea, the singing of birds, the sounds of leaves, insects and animals the mapudugun was created: the “speech of the earth”, a very specific way of communicating.
Our grandparents say: “The universe as a whole, the whole of nature and the earth is an open book. They guide us, help us to foresee danger and teach us. All that is required to receive that message is paying attention and opening up our hearts.” Birdsong has a specific melody or sound depending on its intended message. At dawn, mists or reddish clouds determine the day’s weather. Mists waving over the mountains like smoke coming out of a RUKA (house) indicate that the spirits of nature are beginning their daily activity.link :--> link naar mapuche worlds paper gesprekken met elders: http://www.mapuche.info/mapuint/mapuniv030530.html
Link: http://www.native-languages.org/legends-bird.htm
Shawnee (Mesingw) tradition (native american), teachign children to respect nature.
Another creature in Shawnee tradition is the Misignwa. The spirit lives in the forest and protects the animals around it. Some northern tribes claim the spirit is what people call Big Foot. The Misignwa watches all hunters and if they are disrespectful or wasteful he will cause them to have an accident as punishment. During the Bread Dance the Shawnee have a man who dresses in a suit of bearskin, wearing a wooden mask and carrying a cane and turtle shell rattle to impersonate Misignwa. This impersonator will seek out children who are disruptive and frighten them, hence teaching them a valuable lesson. Misignwa carvings were found on poles in the village plaza's, in council houses and carved into pipes until the 19th century.(...)Some Lenape people describe Mising as taking humanoid form and riding through the woods on the back of a deer, helping respectful hunters and punishing those who despoil the forest.(...)Mesingw is the Lenape Mask Spirit, a powerful, sacred medicine spirit who maintains the balance of nature, appears to Lenape men in dreams, and is the focus of certain traditional Lenape religious rituals.Mising is the protector of all animals of the forest, but is most strongly associated with deer.http://www.native-languages.org/mesingw.htm
Sky World, turtle Island.
Many Haudenosaunee versions of the tale start in the Sky World — a land in the heavens where supernatural beings existed. One day, a pregnant Sky Woman fell through a hole under the roots of a tree and descended to Earth. Gently guided down by birds that saw her falling through the sky, she was placed safely onto a turtle’s back. Sky Woman was grateful to the animals for helping her. In some versions, her appreciation was so powerful that the earth began to grow around her, forming Turtle Island. In other versions, the animals brought forth mud from the bottom of the water, which grew on top of turtle’s back and formed a new land for Sky Woman and her descendants — Turtle Island.https://www.thecanadianencyclopedia.ca/en/article/turtle-island
Lakota means, friend/ ally.
Greetings, ..... " all of my relatives, which also means, the bird, the river , not only human relatives, because we are al related, eveyrthing in the universe is related".(...) Mitákuye Oyás'iŋ (All Are Related) is a phrase from the Lakota language. It reflects the world view of interconnectedness held by the Lakota people of North America. This concept and phrase is expressed in many Yankton Sioux prayers, as well as by ceremonial people in other Lakota communities.
Healing circles:
http://restorativejustice.org/restorative-justice/about-restorative-justice/tutorial-intro-to-restorative-justice/lesson-3-programs/circles/#sthash.vc6Y4FN8.dpbs
Birth Song/ fake news: :
http://aidamanduley.com/2015/03/10/the-real-origin-of-the-african-birth-song/
Beyond War.
Human exist 300 000 years old. --> Hunter gatherers.
--> smaller groups, // loss of live relative too much, important to have exchange between group for diverse gene pool, les hiërarchie, war started after agriculture came in scarcity, not able to live of surrounding, what happens when drought etc. --> societies a lot of mechanisms to pre-embt violence.
--> there was not much to gain form war,.... no stacks of money etc. no villages / entire cities etc.
--> Colonization, land relation started to change.
Zapatista's University story,
brining a somoene from christian church in and convincing to do opposite / became an ally.
Universidad de la Tierra, or "University of the Earth", forbidden for government educators to teahc in the terretories. " "We are an alliance of collectivities engaged in learning through action: doing what we want to learn alongside those who are doing it." (....)"In 1997 at the Indigenous Forum of Oaxaca, different peoples of the state publicly declared that “schools have been the main instrument of the state to destroy Indigenous peoples and their cultures”. These people were seeking public recognition of a historical reality that the Mexican educational system, as in many other places, was created to “take the indianity out of the Indian”.(...)We call ourselves a University to claim back the old tradition of first universities: that of learning together with friends around a table for the sole pleasure of learning and for the passion that studying inspires. Our university is not for getting a diploma or climbing the educational pyramid. We welcome young people with and without diplomas; some of whom have formal degrees while others never went to school.(...) Unitierra was born as a coalition among Indigenous and non-Indigenous civil organisations: Q"How can we deschool our lives and those of our children in this real world, where the school still dominates minds, hearts and institutions?” " (...)“We call Unitierra a university to laugh at the official system and to play with its symbols. After one or two years of learning, once their peers think they have enough competence in a specific trade, we give the “students” a magnificent university diploma. (...)CIDECI receives no resources from and doesn’t depend on the state. It serves 800-900 students every year, however this number doesn’t include students who come in from the city (San Cristobal) for parts of the day. Students all come for free. “What is the dominant current? Everything is marketed, everything has a price, everything is bought and sold -- organs, the body, genomes, even the soul. We say that everything of ours is free”
--> 7 principles.
--> Gustavo Esteva = one of founder.
Links: https://deprivatizingourimagination.weebly.com/chiapas-mexico-cideci---english
http://unitierraoax.org/en/english/
Film: https://vimeo.com/172681670
Butoh: Japanese Dance.
Butoh was founded by Tatsumi Hijikata and Kazuo Ohno in late 1950s Japan. Translated from Japanese, “butoh” means “dance step”....breaks from the more traditional forms by using grotesque imagery and environments to explore taboo topics.(...)Hijikata’s butoh, originally called Ankoku-Butoh, means “dance of darkness”. His subject matter generally focused on Japanese folklore, politics, and cultural taboos in Japanese society such as deformity, disease, and homosexuality(...)Kazuo Ohno could not have been more different in terms of his outlook on life and expression of butoh movement. Where Hijikata was extremely anti-Western, refusing to perform outside Japan or train foreigners, Ohno embraced the West (Fraleigh, 2006). He was a Christian, taught non-Japanese,and performed in the USA up until the age of 101. (...)bron: https://www.carolinaperformingarts.org/wp-content/uploads/2015/04/Butoh-Bibliography-guide.pdfA key impetus of the art form was a reaction against the Japanese dance scene then, which Hijikata felt was overly based on imitating the West and following traditional styles like Noh. Thus, he sought to "turn away from the Western styles of dance, ballet and modern",[2] and to create a new aesthetic that embraced the "squat, earthbound physique... and the natural movements of the common folk".[2] This desire found form in the early movement of "ankoku butō" (暗黒舞踏). The term means "dance of darkness", and the form was built on a vocabulary of "crude physical gestures and uncouth habits... a direct assault on the refinement (miyabi) and understatement (shibui) so valued in Japanese aesthetics."[4](....)The first butoh piece, Kinjiki (Forbidden Colours) by Tatsumi Hijikata, premiered at a dance festival in 1959. It was based on the novel of the same name by Yukio Mishima. It explored the taboo of homosexuality and ended with a live chicken being held between the legs of Kazuo Ohno's son Yoshito Ohno, after which Hijikata chased Yoshito off the stage in darkness. It explored the taboo of homosexuality and ended with a live chicken being smothered between the legs of Kazuo Ohno's son Yoshito Ohno, after which Hijikata chasing Yoshito off the stage in darkness. Mainly as a result of the audience outrage over this piece, Hijikata was banned from the festival, establishing him as an iconoclast.(...), Hijikata explored the transmutation of the human body into other forms, such as those of animals. He also developed a poetic and surreal choreographic language, butoh-fu (舞踏譜, fu means "notation" in Japanese), to help the dancer transform into other states of being.(..) butoh does not have a codified classical technique rigidly adhered to within an authoritative controlled lineage.
Bron 2:
Atsushi Takenouchi : Atsushi started his own theme “Jinen Butoh” in 1986, and created solo works “Itteki” and “Ginkan,” as a universal expression of nature, earth, and ancient times, environments.
What is JINEN
Man generally receives beautiful forms from Nature, such as the plants or animals. However, many forces of nature, such as huge earthquakes that I have experienced myself, destroy people, organisms and nature. This is the breath of this planet. This is also the swirl of the River of the Universe that embraces all life and death, light and dark..
This is Jinen. There is nothing Man can do. All that I was able to do after the earthquake was to live with the people who had encountered live and death, and to pray and dance with them. Inside Jinen, the helpless life force embrace life and death, feel that even such life and death are connected to all things, and dance a prayer. This view of nature has already existed in the art forms created by ancient people. Every life form performs the dance of life and death by being alive. All things are dancing with Jinen.
Jinen Butoh is to join together with all the life that are already dancing, to dance with the flow of the universe that is Jinen. We remove the wall of consciousness that perceives dance as the individual " I " dancing. We are dancing with, and are danced by , the Jinen, accepting all the environment and conditions around us as Jinen.
Atsushi Takenouchi bron: http://www.jinen-butoh.com/profile_e.html
Video: Atsushi Takenouchi Jinen Butoh "EMOTION SEED": https://www.youtube.com/watch?v=f6zCtV9g_QU
