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The Indigenous Science of Permaculture

On the ENVIRONMENT, By Rohini Walker

The last few decades have seen a slow yet steady rise in the awareness and practice of permaculture in conservation and environmental communities. This growing understanding is both heartening and deeply necessary. It also gives rise to occasional pauses to take a closer look at what the term permaculture implies and means, and its true origins. In particular, this examination compels us to look at how permaculture, like much other wisdom deriving from pre-industrial, non-hierarchical, collaboration with land and nature, is at risk of being appropriated and colonized. The resulting reductionist approach seeks to create homogenizing formulas to work in harmony with the environment, a hallmark of mainstream western scientific materialism. This is anathema to what was originally — and still is — an indigenous science of working in partnership and reciprocity with the land and cycles of nature.

Bill Mollison in the garden of his Enmore, Australia home on January 16, 1989. | Greg White / Fairfax Media via Getty Images

The term permaculture — a fusion of “permanent” and “agriculture” — was first coined in the 1970s by two Australians, David Holmgren, and Bill Mollison. Both were academics in Tasmania. Holmgren was at the time a graduate student studying environmental design at the Tasmanian College of Advanced Education, and Mollison — also dubbed the “father of permaculture” — was a senior lecturer in environmental psychology at the University of Tasmania. The foundations of permaculture rest on two concepts: an understanding and acceptance of the diversity of whole systems, as opposed to the soil-degrading effects of industrial monoculture; and on the relational, slow-yet-dynamic practice of observing the land, and its many complex ecosystems.

Running Ditches and Slowing Water
Paiute People Adapt Traditions to Modern-Day Gardens

That permaculture arose as a vital response to the dangerous environmental and human degradation of industrialization, and its toxic farming and agricultural practices is undeniable. Its philosophy is based on the common-sense truth that the human race cannot survive in any measure of health if the Earth is being poisoned. We are at a point in our evolution where anything less than an applied understanding of this idea spells disaster to our survival. In all of this, the propagation of permaculture is crucial.

What is at issue here is the importance of recognizing that permaculture’s roots lie firmly and deeply in the ancient, fertile, organic soil of indigenous science. To overlook and ignore that is to leave permaculture at the mercy of the dogmas of mainstream science, and the latter’s view of the manifold, complex systems in nature as nothing more than resources to be exploited. From this vantage point, humans control, degrade and exploit the land to become obedient, consummate consumers; and the indigenous science of cultivating a reciprocal, regenerative relationship with the Earth, in which the human acknowledges her innate connection to Earth, is dismissed as “unscientific” and empirically unsound.

The Potawot Community Garden, housed at United Indian Health Services’s facility in Arcata, California, incorporates elements of permaculture seamlessly into the center’s holistic approach to healing the Earth and body. | Still from “Tending Nature” episode “Healing The Body with United Indian Health Services.”

Without actively anchoring itself to the wisdom of indigenous science, permaculture is rudderless and vulnerable to invasion by the parasite that only feeds off its host, without giving anything back, ultimately destroying both.

Indeed, Mollison attributed much of what he came to create as “permaculture” to what he learned from the Aboriginals in Tasmania, and other Indigenous people around the world.

Permaculture is fundamentally then, an indigenous science. Its framework is a design system that incorporates core principles and practices from indigenous knowledge around the world, assimilating it with sustainable new technology that is making strides towards harmonizing this traditional wisdom with pioneering modern quantum science. As such, it can restore valuable ancient knowledge, while steering our industrialized society towards a more viable future based on regeneration and reciprocity.

In California, the Chumash, Yurok, Karuk, Hupa, and Miwok tribes have, for over 13,000 years, practiced and handed down the tradition of prescribed burning as a way of tending the land. As people Indigenous to California, and as guardians of Native wisdom whose cultural foundations rest on a reciprocal, reverential, subject-subject interaction with nature, the practice of prescribed burning sees fire as a necessary medicine for the land. For millennia, this method of small-scale, skillfully managed, intentional burning of dead or dying underbrush has been a way of regenerating the land, and significantly decreasing the risk of catastrophic, out-of-control, large-scale wildfires.

Given the devastation caused by wildfires in recent years, a result of climate change and rising temperatures, the art of prescribed burning is something that is finally being looked at by state fire officials and environmental agencies as a viable means of minimizing the risk of wildfires. Tribes are now working together to revive this ancient and practical wisdom of fire as preventative, restorative medicine through the Indigenous Peoples Burning Network. Crucially, state governing bodies are now beginning to work with tribes and their tradition of prescribed burning as a time-tested way of reducing the conditions that cause wildfires in our current, climate-sensitive age.

This restoration of Native wisdom is critical at this time because we are all indigenous to somewhere. There is as much to be gleaned from pre-Christian, pre-industrialized, indigenous old European culture and wisdom as there is from our more current understanding of what being native is. These traditional societies also operated within an Earth-focused, reciprocal, relational paradigm and were decimated through the terror of widespread witch trials and burnings. They also became colonized by the belief that man is here to exercise dominion over land and sea. These old, indigenous, pagan ways became marginalized at best, literally demonized at worst. What did survive we displaced to the fringes of society, viewed by mainstream science and “sensible” society as esoteric, crackpot nonsense — Fait accompli.

Permaculture’s ability to re-indigenize Caucasian people, to reconnect them with their indigenous wisdom traditions of working in partnership with the land, has the potential to stem the tide of the, frankly, crackpot notions of the colonial mindset. These notions are summed up succinctly in the unabridged subtitle of Charles Darwin’s landmark “Origin of Species,” which is: “By Means of Natural Selection or the Preservation of Favoured Races in the Struggle for Life.” There is nothing that comes close to resembling “natural” about this type of “selection.” That this book is the cornerstone of what has been accepted science for almost 200 years, also coinciding with the Industrial Revolution, has alarming and multiple layers of significance. For this piece, however, our focus is on the importance of recognizing the core truth that permaculture is an indigenous science.

Why is this important? As a philosophy, practice, and movement, permaculture is gaining much support and momentum across the world. Inevitably, the reductionism of mainstream science and its focus on relentless hyper-productivity, are making insidious advances towards permaculture. This rise in awareness is a bid to dominate and reduce to formulas a system rooted firmly in the cultivation of a dynamic, reciprocal relationship between the human and the Earth, both as subjects. As with any relationship, this takes patience. Permaculture can thrive under the pioneering auspices of new quantum science and technology that is discovering that what the ancients knew to be true is also empirically verifiable. The findings of this new science accept the wisdom of indigenous science — and permaculture as a product of it.

As Bill Mollison, the “father of permaculture” so articulately put it:

“Each such cycle is a unique event; diet, choice, selection, season, weather, digestion, decomposition and regeneration differ each time it happens. Thus, it is the number of such cycles, great and small, that decide the potential for diversity. We should feel ourselves privileged to be part of such eternal renewal. Just by living we have achieved immortality — as grass, grasshoppers, gulls, geese and other people. We are of the diversity we experience in every real sense.

“If, as physical scientists assure us, we all contain a few molecules of Einstein, and if the atomic particles of our physical body reach to the outermost bounds of the universe, then we are all de facto components of all things. There is nowhere left for us to go if we are already everywhere, and this is, in truth, all we will ever have or need. If we love ourselves at all, we should respect all things equally, and not claim any superiority over what are, in effect, our other parts. Is the hand superior to the eye? The bishop to the goose? The son to the mother?…

“Stupidity is an attempt to iron out all differences, and not to use them or value them creatively.”

We must safeguard the permaculture movement against colonizing influences that seek to reduce it to a system of sterile formulas if we want it to remain a powerful agent of healing for the Earth — and for us. It has to be seen for what it is: an indigenous science.

Potawot Health Center: A Holistic Approach to Healing

“Every individual in the world, regardless of cultural background or race, has an indigenous soul struggling to survive in an increasingly hostile environment created by that individual’s mind. A modern person’s body has become a battleground between the rationalist mind — which subscribes to the values of the machine age — and the native soul. This battle is the cause of a great deal of spiritual and physical illness.”


The relatively new science of quantum physics is discovering what indigenous science has known for millennia: we live in a world where all matter is sentient, a subject-subject stance. This traditional knowledge is very much at odds with the fictions of the lifeless, mechanical “objective” world over which humans ruthlessly rule that has been the prevailing dogma of mainstream science. Permaculture can remain immune to the parasitic disease if colonialism of its origins are grounded in indigenous science, and with this new science as its companion and benefactor. It can be a powerful movement of authentic and radical change that it has the potential to be.

“Permaculture’s focus on symbiotic relationships is informed by the concept of ayni, a Quechua and Aymara word for sacred reciprocity, an ethic shared by many traditional cultures and sometimes translated as ‘today for you, tomorrow for me.’ If the permaculture movement can successfully integrate and spread indigenous science in a way that truly benefits both traditional and modern cultures, perhaps this exchange — this sacred reciprocity — has the power to help guide the future of the planet.” – cultureofpermaculture.org

Indigenous science is unequivocally a science, and the system of permaculture is a recent offspring. A dismissal of it as such is a telltale sign and symptom of the colonizer and its unnatural selections.

ABOUT THE AUTHOR:

Rohini Walker is a writer, editor and nature enthusiast. She lives in Joshua Tree, CA and is the co-founder of Luna Arcana, a desert-focused arts & literary print publication.

This article was originally published in support of Tending Nature, a KCET program exploring how traditional practices can inspire a new generation to find a balance between humans and nature.

The Vedic Times is working to create Eco-Villages that will utilize these methods. Please read also “Eco-Villages, Vastu & Sadhu Huts” and join the RE-Evolution.

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Because Bliss is for Everyone

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The Vedic Times Foundation’s mission is to further empower and enlighten all spiritual seekers to become stronger and holistically independent.

We’re manifesting revolutionary, caring and self-sustainable projects developed from 2015 to 2019 by Ana Lucia Alves (aka Aradhana dd), after she co-founded and successfully ran a beautiful Charity.

The Vedic Times projects are:

The Healing Arts ~ Starting with our Female Artisans, Ganga Boutique and our YME movies (motion pictures to benefit all)
Vastu & Sadhu Huts ~ For your healthy retirement
Self Sustainable Eco-Villages ~ For healthy and independent living
Holistic Clinics ~ For you (the soul), your body and mind
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The Master Plan:

In our Eco-Village Projects, funding can also be generated from our Holistic treatments, Educational efforts and our cottage industries ~ our Vastu & Sadhu Huts ~ and from its organic farming, honey sales, khaki cloth spinning, and all artistic crafts.

Barter and exchanged services is also a paradigm of service we wish to exemplify. The residential village will be a vibrant place where events, workshops, vibrational and holistic medicines, support groups, healing arts, and films with Yoga Maya Entertainment will be a mainstay.

We look forward to developing these projects in different locations because this will assist the healthy growth of our wonderful ‘Spiritual Community’.

Our Projects in more detail:

1. We aim to create employment to build, secure and maintain each community.
2. In each location, to have a VEDIC TIMES holistic clinic with first class treatments, free for local ‘spiritual seekers’ and paid for everyone else.
3. Self Sustainable Eco-Villages & retirement for spiritual seekers with our beautiful SADHU & VASTU HUTS. This means income during its production and more employment for our ‘spiritual community’, because these ‘first class, healthy little homes’ will also be produced for selling outside.
4. Out-Reach services (free and paid aid for the local population).
5. Holistic Education, free and paid, including spiritual education.
6. Preventive Health Care education (removing drugs, alcohol, etc).
7. Micro-Farming – Permaculture – Education (free and paid for).
8. Production of other “organic products” e.g. honey, dry fruits and flowers. And production of Art.
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A ‘NEW WAVE’ FOR THE 21ST CENTURY

As physicists try to uncover the base structure of matter, Yoga-Maya is working to uncover the profound psychological nature of cinema.

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Historically, ’emerging’ technologies (eg. sound, color, CGI) have caused many evolutionary paths in cinema to be prematurely abandoned, leaving its true potential largely undiscovered.

This focus on technology – rather than movies – has left audiences uninspired and studios relying on marketing rather than content.

Cinema’s renaissance is about the magic of cinema; conceiving, producing and experiencing it. Yoga-Maya is all about this 21st century ‘New Wave’.

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THE PRACTICE AND BENEFITS OF ‘CHANTING YOGA

Chanting Yoga is a sublime and simple process by which one can attain peace of mind, bliss and everlasting happiness. From the vedic age came the idea of meditating with a mantra – a word or sound repeated to aid concentration. “Man” is mind and “tra” is to liberate. Therefore chanting of mantras frees the mind from entanglements.

Chanting Yoga combines two of the ancient processes of yoga – meditation (dyana) and repetition of mantras by concentrating on sound vibration. Chanting yoga offers a practical solution to the pressures of our time.

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