Syncretic Rewilding

Syncretism (s?ng’kr?-t?z’?m, s?n’-) n. 1. Reconciliation or fusion of differing systems of belief, as in philosophy or religion, especially when success is partial or the result is heterogeneous.

I don't care much about learning my European heritige. I know I have Irish, English, Italian, and Russian in me, but it doesn't interest me to look any further into it, in the spirit of, as Jason would say, Sankofa.

I’d prefer really to forget about all that, and simply pick and choose things that work for the area I live in, and move on from there.

Most of us here are descended from European populations, and engaged in European cultures. This is really the root of our problem; we were raised as domesticated humans, and now we recognize how much we’ve been missing, and we’re no longer satisfied with that. We want more. We want to rewild.

This presents us with a unique challenge: the creation of a new culture. We have been domesticated, so the idea of ever being wild again is not open to us. There are certain effects that will probably always be with us. But other domesticated animals rewild all the time; they don’t revert back to their wild state, with no evidence that they were ever domesticated; they become something else. They become feral.

Cultural appropriation is a big issue that we as rewilding people need to wrestle with. Our own culture doesn’t work, and yet, we can’t simply pick and choose from other native cultures like a buffet. That’s just another form of imperialism, a final kind of theft that follows all the others. The task of rewilding is more complicated than that. The study of what works in other cultures provides a foundation, but it’s not enough on its own.

We can never entirely rid ourselves of what we already are. Our culture and all of its baggage are already lodged permanently in our heads. We ignore this fact at our own peril. What we do not examine is left free to rule over us, because we cannot see what it does or how it moves through our thoughts. We have piles of examples of how it even makes it impossible to see how other cultures work. How much of native brilliance has been systematically ignored and dismissed because we could not appreciate it for what it actually is?

That’s why I believe central to the task of rewilding is syncretism. We need to find what works in other cultures, and we need to explore the depths of our own culture for the vague remnants of what once worked, and begin working those themes together. Rewilding cannot be as simple or as futile as running off into the woods to “play Indian.” It takes a life-long creative struggle committed to creating a new, syncretic culture.

Remember, wild human societies, cultures that work, honor their culture and their ancestors. We need to find what in our culture, what in the traditions of our ancestors, is worth honoring, and tie that together with the native traditions of the lands we’re becoming native to. Those traditions can hardly remain unchanged as we make them native to a new land, but we cannot dismiss them entirely, either, because they’re already too much a part of us. The tools of belief, myth, and tradition are the only handles we have to keep those threads from burrowing deep into our minds and ruling us unchecked; with those tools, we can explore the fault lines of civilization, and not just rescue ourselves, but redeem whatever good our culture once had before it became civilized.

That means exploring our various European cultures and traditions. There are strands there worth exploring, common elements found among animists and old-growth cultures as well. It’s a mine-field full of subtle dangers, to be sure, but if we shrink from that task, I don’t think rewilding is truly possible. We are what we are, and we cannot deny that. We can’t simply indulge a fantasy of “playing Indian,” and we can’t allow simple cultural appropriation. By the same token, we can’t allow the exploration of our own traditions to tip into the “bad old days” of Romantic racism. It’s a difficult middle road fraught with dangers, but I believe that’s the only real road possible out of domestication. Abandoning it to either side may lead us to a place superficially feral, but we’ll always have that last bit of domestication holding us back.

Simple mimicry will not suffice. We must create a new culture for a new type of human, the feral human. I’m not saying it’s easy, I’m saying it’s necessary. Rewilding must be syncretic.

Some examples to give an idea; these are all beginnings, I don’t think anyone right now is very close to the end:

Bill Maxwell’s “White Road
Me “Entering Merlin’s Domain

Thanks for bringing up this subject, Jason. I have thought a lot about cultural appropriation lately, mostly in terms of the fact that I need something to replace my nothing with. Thinking of it as the last imperial nail in the indigenous coffin makes perfect sense.

I guess I have lately tried to syncretize. Reading about the Spirit of Place in the 5th world rulebook helped spark that concept, as I had already explored my white heritage a lot. It sucks that I probably actually have as much Cherokee blood as Gaelic blood, but my pasty white skin and the domination of the white culture in my ancestral past has kept me from inheriting any of what my native ancestors could have offered me.

Living so close to Oklahoma now, I have thought a lot about trying to research the documents necessary to apply for tribal membership in the Cherokee Nation. I also grew up in Cleburne County, Arkansas, which was divided diagonally by the original “Red/White” line before the Cherokee were pushed further west into Oklahoma. You can still find the little “R/W” markers throughout the county on the sides of the highways, and I always thought about the irony of my own people forcing my other own people out of their land and into a foreign place. Plus, you know, my initials are R.W. and my last name is White. So, irony abounded.

I have also found myself come over with the spirit of a place even before I understood that concept. When I lived in Arkadelphia, I became enamored with the Caddos. In NYC, I got really interested in the Lenape. Now that I’m back in the Ozarks, I think a lot about the Osage. Maybe I can’t take wholesale my own heritage or the heritage of the former people of this land I now live in. But I do feel the need to find out which of each of those paths will work for helping my white hide to survive where the Osage once thrived.

The people who were native in your land before you formed a particular relationship with that land, so they’re some of your best teachers. But they can only tell you about their relationship with the land. It’s up to us to form our own relationship with our lands. There’s so, so much to learn from natives who came before us, but if we want to become native ourselves, we’ll need to form our own relationships, and create our own, syncretic cultures.

It sounds like you have the beginnings of a good myth already wrapped up in your own person, Rix. That’s good; that’ll give you a start.

I’m learning everything I can about the Seneca. But I’m also looking for what works from my own cultural background, too. Syncretism isn’t about one or the other, but merging the two together. A feral culture is the bastard child of a civilization and an old-growth culture, and like any good bastard child, it needs to take after both parents in some regards.

hmm I’m going to be all over the place on this one. First of all I’m pretty much a northwestern European mutt. Mainly Irish, Swedish, English, Dutch, German, and French, and probably some others in there…
Now here I am living in Washington, so what do I feel connected to? My European heritage? The land I’m on? It’s hard to really feel connected to the land until I reach and maintain a feral state, but at least I can begin to, by learning about it, and the process of rewilding. So in feeling connected to the land, does that also hold to feeling connected to the cultures of people who were connected to the land (as well as the non-people cultures)? I think in a way it will, without even having to thoroughly study the culture, but studying the culture that was ‘wild’ is probably a pretty good way of helping to rewild. So in the rewilding process I will connect with both the land and the natives of the land. I will also bring in my background of what I was connected to. I will bring both (of what I know of) my ancestors heritage (perhaps that of the Celts, and the Norsemen, vikings, European philosophy, etc.) which plays a bit in my life (mainly my imagination) but in my previous bouts of feeling connected to nothing, it was what I found I could connect with, my

something to replace my nothing with
, and I do like a bit of it, and being connected to this US, western, domesticated culture. However it is these connections which I seek to break, and the leading characteristics, which I think these are what were called
a mine-field full of subtle dangers
.

So what will this lead to? In a change to a feral state, will a culture form that is based off all this? The land, the natives culture to that land, and the persons previous culture, which will lead us perhaps to our own little culture of the land? Lets say we remained feral, had and raised children in our feral state. These children would be ‘wild’? What then, in terms of culture?

First of all I'm pretty much a northwestern European mutt. Mainly Irish, Swedish, English, Dutch, German, and French, and probably some others in there..

Me too, but this is a matter of culture more than ancestry. Like Giuli mentioned to me, she may be Russian-Italian, but it’s German fairy tales that she grew up with.

Now here I am living in Washington, so what do I feel connected to? My European heritage? The land I'm on? It's hard to really feel connected to the land until I reach and maintain a feral state, but at least I can begin to, by learning about it, and the process of rewilding.

Rekindling that relationship with your land is precisely what rewilding is about.

So in feeling connected to the land, does that also hold to feeling connected to the cultures of people who were connected to the land (as well as the non-people cultures)? I think in a way it will, without even having to thoroughly study the culture, but studying the culture that was 'wild' is probably a pretty good way of helping to rewild.

It’s a good way to avoid endless mistakes. Native languages will attune you to the soundscape of the land. After all, if you’re trying to form a relationship with someone, doesn’t someone else’s relationship with that person tell you something?

So what will this lead to? In a change to a feral state, will a culture form that is based off all this? The land, the natives culture to that land, and the persons previous culture, which will lead us perhaps to our own little culture of the land? Lets say we remained feral, had and raised children in our feral state. These children would be 'wild'? What then, in terms of culture?

The children of feral animals are feral, not wild. You can never be wild again. Dingos have been feral for thousands of years, but they’re still not wild wolves again. Some of the marks of domestication will remain forever, like stupidity. The intellect we lost when we became domesticated is gone forever; to this day, the dingo’s brain is much smaller than a wild wolf’s. But yes, I think that’s precisely what a feral culture will look like. We’ll likely never see it complete, but it still falls to us to begin it.

The children of feral animals are feral, not wild. You can never be wild again.

Ahh yes, you make a good point in this. And I think I’ll add to it but in a seperate post… feral vs wild since it brings in some off topic thinking.

Agreed. Feral; not wild.

Cultural appropriation is a big issue that we as rewilding people need to wrestle with. Our own culture doesn't work, and yet, we can't simply pick and choose from other native cultures like a buffet. That's just another form of imperialism, a final kind of theft that follows all the others. The task of rewilding is more complicated than that. The study of what works in other cultures provides a foundation, but it's not enough on its own.

Is it appropriation to learn how to use a bow-drill to start fires? How about that most natives in my area lived in wigwams and longhouses? If that’s what works for this land, then why would I choose anything else?

We can never entirely rid ourselves of what we already are. Our culture and all of its baggage are already lodged permanently in our heads. We ignore this fact at our own peril. What we do not examine is left free to rule over us, because we cannot see what it does or how it moves through our thoughts. We have piles of examples of how it even makes it impossible to see how other cultures work. How much of native brilliance has been systematically ignored and dismissed because we could not appreciate it for what it actually is?

Absolutely. I am who I am and nothing more. However, to say that I have to go and learn about the history of Russian, Italian, Irish, or Englsih culture is silly. I don’t feel any connection to any of those. What I do feel connection to is middle-class, white suburbia. That’s the culture I’ve grown up in. What I do feel connection to is the world of acting and theatre, which I’ve chosen as my “profession”. Those are the cultures that I understand most. What can I bring from them? Well, I’ve certainly found quite a few things that I think I can take with me, and certainly a lot of things I can ignore.

I’m Canadian. What does that mean? I’m not entirely sure. But I feel more cultural connection to the things here and now, the things I’ve experianced, than to Russion serfs or Italian villas.

That's why I believe central to the task of rewilding is [i]syncretism[/i]. We need to find what works in other cultures, and we need to explore the depths of our own culture for the vague remnants of what once worked, and begin working those themes together. Rewilding cannot be as simple or as futile as running off into the woods to "play Indian." It takes a life-long creative struggle committed to creating a new, syncretic culture.

Well, Italians have large, tight-knit families. Tribes are large, tight-knit families. Okay, so I found one. The Irish feel very passionate about their land. So much so that they used to blow shit up just to protect it. That’s a good lesson. Find a place to love and protect it.

And I hope you didn’t assume that I want to “play Indian” (I doubt you did). I completely agree that a; it’s going to be a life-long struggle, and b; that we need to bring what’s best of ourselves, and meld it with our rewilding work.

Remember, wild human societies, cultures that work, honor their culture and their ancestors. We need to find what in our culture, what in the traditions of our ancestors, is worth honoring, and tie that together with the native traditions of the lands we're becoming native to. Those traditions can hardly remain unchanged as we make them native to a new land, but we cannot dismiss them entirely, either, because they're already too much a part of us. The tools of belief, myth, and tradition are the only handles we have to keep those threads from burrowing deep into our minds and ruling us unchecked; with those tools, we can explore the fault lines of civilization, and not just rescue ourselves, but redeem whatever good our culture once had before it became civilized.

I’m afraid I just don’t see the importance in learning European traditions. It’s too domestic too far back.

And I have read your article on Merlin. It was excellent, and pretty eye-opening, but how do you plan on actually using it? After all, Merlin was a subject of his bioregion just as much as the Anishinaabe were. How can you use what Merlin used in an entirely different context?
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Is it appropriation to learn how to use a bow-drill to start fires? How about that most natives in my area lived in wigwams and longhouses? If that's what works for this land, then why would I choose anything else?

A bow-drill, no. A wigwam? Maybe. What about a sweat lodge? A sweat lodge works very well in a lot of places for a lot of very practical ends. But what about native peoples’ concerns? But of course, there were saunas and sweats in European traditions, too. If you just appropriate Indian sweat lodge ceremonies, you’re just up to some cultural appropriation, and because you weren’t raised from birth in an Indian society, and because you’ve been physically domesticated, you can never relate to it the way they do. But there are European traditions that can help you move forward–find the points in common, and rather than appropriate Indian ceremonies for yourself, create new ceremonies; learn from what works from the old-growth culture of the place you live in, and weave it together with the traditions of your own culture. Now you’re being genuine. The weave of your own culture’s traditions gives you an honest point of connection with something new, and now you have a ceremony that actually reflects who and where you are: you’re not an Indian, so using an Indian ceremony is dishonest, but you’re not entirely European, either. You’re creating something new, you’re learning from the old growth cultures that came before you, and a sweat lodge/sauna that weaves together Indian practices and European traditions is honest to that legacy.

However, to say that I have to go and learn about the history of Russian, Italian, Irish, or Englsih culture is silly. I don't feel any connection to any of those. What I do feel connection to is middle-class, white suburbia. That's the culture I've grown up in.

I didn’t say anything about what populations you’re genetically descended from, I said the culture you grew up in. I don’t know if it was this thread or another where I mentioned what Giuli said, that she’s descended from Russian Jews and Italian Catholics, but the culture she grew up in owed more to German fairy tales. We’re using those myths in particular. But, for instance, I’m descended from an Irish family named Finucan, a name that means “Son of Fionn,” as in Fionn Mac Cumhail, so the Fianna, the Salmon of Knowledge, Oisin and the Land of the Ever-Young are all potent myths for us to work in, because there’s a family connection to them. But yes, absolutely, this is a question of culture, not of descent. The key is to be honest about the culture you grew up in, and to remember that it will always be with you. If you’re trying to jettison it, that’s impossible, and it will work against you. But if you find the parts of the culture you grew up in that have some potential, those are leverage points that can help you–so long as you don’t get caught up into some notion of purifying yourself, or a fantasy that you can get rid of them. Remember, there was a time when even European culture was healthy, and some measure of that is still there. It can be used; in fact, it can be one of your best allies. I’d even go so far as to suggest that without it, rewilding may not be possible at all.

What I do feel connection to is the world of acting and theatre, which I've chosen as my "profession". Those are the cultures that I understand most. What can I bring from them? Well, I've certainly found quite a few things that I think I can take with me, and certainly a lot of things I can ignore.

That’s pretty much exactly what I’m talking about.

Well, Italians have large, tight-knit families. Tribes are large, tight-knit families. Okay, so I found one. The Irish feel very passionate about their land. So much so that they used to blow shit up just to protect it. That's a good lesson. Find a place to love and protect it.

Exactly! Now, Irish expressions of love for their land are probably going to be a lot easier for you to understand than Indian expressions. For one, you won’t have to worry about them being wrapped up in a bunch of Romantic non-sense. You’ll have no Noble Savage illusions to work through. And a big Italian family is probably going to give you a much better notion of what a tribe actually is than Indian tribes, right?

And I hope you didn't assume that I want to "play Indian" (I doubt you did). I completely agree that a; it's going to be a life-long struggle, and b; that we need to bring what's best of ourselves, and meld it with our rewilding work.

I think most of us have a tendency towards “playing Indian,” and that’s part of why I’m so big on syncretism. It keeps us honest. No, I didn’t assume you did, at least, any more than the rest of us. But that’s not to say that it’s not a tendency in rewilding, or that we don’t need to be aware of those lines. As I said, cultural appropriation is a big issue that we as rewilding people need to wrestle with.

And I have read your article on Merlin. It was excellent, and pretty eye-opening, but how do you plan on actually using it? After all, Merlin was a subject of his bioregion just as much as the Anishinaabe were. How can you use what Merlin used in an entirely different context?

There are parts of Merlin’s story that are tied very specifically to his place in the land, and there are other elements that I carry with me as the cultural descendant of Merlin. Merlin knew how to live in a particular place, and now I need to learn to live in a particular place. My Merlin is going to change dramatically as he becomes native to a new place, but that’s OK. What’s important isn’t that Merlin gives me a finish line, but that he gives me a starting line.

I’m glad we actually agree so much.

I thought about it some more, and I think this is my idea. I don’t think it’s necessarily cultural appropriation to take physical skills the natives of our areas used (the example of the bow-drill, or perhaps an atlatl, which I know you love so much, and for good reason). The spiritual skills are another question.

Unfortunately, I don’t find myself particularly “spiritual” about much of anything. It’s a journey that I still have to take. I mean, I can sit in a forest and think, “this is really nice”, but I don’t feel what Tom Brown calls “The-spririt-that-moves-through-all-things”. I hope I’ll find it, or an equivalent, some day.

I’m gald you brought up the sweat lodge. It’s an example I was thinking of too. I would never ever think to go into one to cleanse myself in the way Natives used to think of it (I don’t even know why they did it, to be honest; what their spiritual reasons were). But funnily enough, right now I’m working at a YMCA. Many members enjoy both the steam rooms and saunas. Most of the members are white. So yes, there is a syncretism to be found.

I want to ask though, you’re not simply suggesting that we find a Native tradition, and then try to justify our doing it by finding some European tradition that’s similar, are you?

And lastly, I completely agree that people in our little “community” do need to worry about getting subconciously caught up in “playing Indian”. It’s nice to sit and daydream about what it would be like to live as an Iroquois warrior, but of course we can’t presume to become one.

I definitely don’t think you need to go and learn about anything outside your immediate, primary or directly experienced culture. But you might be surprised at how much bleedover there is. Or you might not. I don’t know. By all means do what works for you, when I pulled this out of Ted’s comments from the prior thread I wanted to open it up as a talking point; I don’t want anyone to feel like there’s a “right” way to approach the subject.

Right, and “what’s best of ourselves” is going to be different for most of us. For me, that definitely includes a certain amount of “baggage” from a bit further afield than white, middle-class suburbia.

Merlin doesn’t have the same appeal for me that he does for Jason, but I’ve found that my stint as a Southern Baptist really left a lingering impact. For a long time after I made my break I had some pretty resentful feelings/thoughts about Christianity (and organized religion as a whole still leaves a horrible taste in my mouth). But the thing is, is that eventually I came to realize that it really was Christianity I had an issue with, not really Christ (mostly). So, I ended up doing what most evangelicals do: I pick and choose! ;D

So from the gnostic Gospel of James: The Kingdom of Heaven is spread out before you … and you do not see it.

Well, that seems like a fair description of the modern American lawn. Why are we poisoning dandelions again…? Aren’t they also part of The Kingdom of Heaven? Pretty tasty, too.

Or from Matthew 6:25-34

"Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you--you of little faith? Therefore do not worry, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear?' For it is the Gentiles who strive for all these things; and indeed your heavenly Father knows that you need all these things. But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well. "So do not worry about tomorrow, for tomorrow will bring worries of its own. Today's trouble is enough for today.

Which, I think stands on it’s own just fine (tho’ I admit to not following this one thru regularly).

I’ve spent a fair amount of time looking into the old Germanic myths, and while they’re not as large a part of my psyche, they’re definitely still there. So, as an example of what I do with that to further my own rewilding, the old Norwegian rune poem for the first of the futhark runes (Fe/Fehu):

Wealth is a source of discord among kinsmen; the wolf lives in the forest.

Fe/Fehu represents wealth, whether that be gold, cattle or other, but, and this is important, only as it pertains to community. Wealth not shared (freely and openly) is a sticking point in a community and something that wild/feral tribal life must prevent as much as possible. Wolves share their food pretty freely amongst their pack (according to the most reliable evidence we have, which seems to be pretty reliable). By the same token, hoarding food or wealth is an invitation for “the wolf living in the forest”. Sharing is critical to a healthy community.

Granted, everyone is going to have different “baggage” to unpack and somehow reconcile to wild/feral living. These are some examples of how I’m doing it. I’d love to find out what others are doing…

Unfortunately, I don't find myself particularly "spiritual" about much of anything. It's a journey that I still have to take. I mean, I can sit in a forest and think, "this is really nice", but I don't feel what Tom Brown calls "The-spririt-that-moves-through-all-things". I hope I'll find it, or an equivalent, some day.

My “spirituality” gets more down to earth every day. At this point, it’s just treating as persons everything in your life that acts like a person, rather than being so stingy with your empathy. I’m not even sure how that counts as “spiritual,” really, any more than talking to my human friends is “spiritual.” I guess I just have general problems with the whole concept.

But, by the same token, it’s the means of relating, the “invisible technologies,” that are most essential to rewilding. The practical skills are an important foundation, but that’s really just the beginning of rewilding. The greater part of it lies in exploring feral ways of relating. A good deal of that was mistaken for “spirituality” by Christian missionaries and the like who simply couldn’t understand how someone could recognize the personhood of a non-human person, or inhabit a more-than-human world, but animism doesn’t have much to do with occult ghosts. It has to do with the recognition of personhood in non-human persons. Not very spiritual, is it?

I'm gald you brought up the sweat lodge. It's an example I was thinking of too. I would never ever think to go into one to cleanse myself in the way Natives used to think of it (I don't even know why they did it, to be honest; what their spiritual reasons were). But funnily enough, right now I'm working at a YMCA. Many members enjoy both the steam rooms and saunas. Most of the members are white. So yes, there is a syncretism to be found.

Actually, that’s a pretty good example of down to earth “spirituality,” because in both the Indian and the European traditions, it was cleansing. Which is mainly what it’s about; it’s a really effective way of keeping clean, as in, keeping your body physically clean, like a shower. Without a seperation of body and soul, it also provided a place to cleanse your thinking/feeling body, though even that suggests too much of a dichotomy. But think about it; we still have notions about a shower providing a time for reflection, or how you might come up with your best ideas in the shower, etc. The “spirituality” of the sweat lodge/sauna follows directly from its mundane use. They are, in fact, inseperable. There’s a lot there to explore, and at the end of the road, you could come up with a new kind of native sweat tradition, one that’s native to the place you’re in now and still reflects the traditions you came from.

I want to ask though, you're not simply suggesting that we find a Native tradition, and then try to justify our doing it by finding some European tradition that's similar, are you?

No, that would be far too simple. :slight_smile: The native traditions of the place where you are give you a hint of how to relate to that land. I frequently quote Brent Ladd: “Generally (and I emphasize generally), one cannot improve upon what has worked for thousands of years for indigenous people.” Let’s take the sweat lodge, for example. If your local old growth culture had a sweat lodge tradition, then you know that sweat lodge traditions are part of what works in your ecology, at least the way it used to be. So take a look at, say, Nordic sauna traditions. And take a look at the local old-growth sweat lodge traditions. Find what works in both, and create a hybrid that’s adapted to your area, and keeps alive the traditions of your own cultural heritage. If it’s just a veneer of justification, it’s lame; what you need to do is come up with a genuine creative synthesis. Syncretism doesn’t use one culture to justify adopting another; it is a genuine blending of two cultures.

And lastly, I completely agree that people in our little "community" do need to worry about getting subconciously caught up in "playing Indian". It's nice to sit and daydream about what it would be like to live as an Iroquois warrior, but of course we can't presume to become one.

Exactly.

When I lived overseas, the family I lived with and my friends over there would often ask me about my culture like “what do people eat in your culture?” My first thought was “What? I’m American. You people know everything about my culture and are trying to imitate it all the time, so how could I possibly tell you something you don’t know?” Then I realized that they probably didn’t know much about the South. So I would talk about catfish and fried okra, about the cattle ranch I worked on, about the Ozark folk music, and about the church’s role in the community. Then, all of the sudden, I realized I actually did have a culture beyond the jumble of watered-down cultures that comprise “America”.

I love how in the [urlhttp://thefifthworld.com/wiki/Main_Page]5th World[/url], you see the syncretism. That Rory’s Kreyo culture smacked so strongly of the Creyole that came before.

I’m trying to make that syncretism bleed through the Fifth World, to replace the atavistic “throwback” vision of the future with something new, a creative synthesis. That’s very much what the Fifth World is about, finding a way to share that vision.

And this was the issue I took with Greer’s recent article on “Culture Death.” Sure, in the cities, you see this (though even there, using the term culture death is a definite exaggeration), but out in the country, there are still local cultures alive and well.

By the way: hell yes! My native mentor Rod says, “Spirituality is Being Real”. If nothing else about rewilding but this idea of relating to persons made it into a greater cultural consciousness, I would die happy.

I have no problem with us all discussing syncretic rewilding, (in fact it’s a good discussion) but I’m thinking that this syncretism will happen inevitably when the time comes. Basically I mean we don’t really have to worry about it now because it will come naturally. Am I wrong?

Amen, Willem. :slight_smile:

I have no problem with us all discussing syncretic rewilding, (in fact it's a good discussion) but I'm thinking that this syncretism will happen inevitably when the time comes. Basically I mean we don't really have to worry about it now because it will come naturally. Am I wrong?

People will become foragers when the time comes regardless, as well. But there’s a huge advantage to undertaking something consciously and deliberately, versus having it thrust upon you later on out of necessity.

[quote=“jason, post:11, topic:304”]My “spirituality” gets more down to earth every day. At this point, it’s just treating as persons everything in your life that acts like a person, rather than being so stingy with your empathy. I’m not even sure how that counts as “spiritual,” really, any more than talking to my human friends is “spiritual.” I guess I just have general problems with the whole concept.

But, by the same token, it’s the means of relating, the “invisible technologies,” that are most essential to rewilding. The practical skills are an important foundation, but that’s really just the beginning of rewilding. The greater part of it lies in exploring feral ways of relating. A good deal of that was mistaken for “spirituality” by Christian missionaries and the like who simply couldn’t understand how someone could recognize the personhood of a non-human person, or inhabit a more-than-human world, but animism doesn’t have much to do with occult ghosts. It has to do with the recognition of personhood in non-human persons. Not very spiritual, is it?[/quote]

Uber-cool. I like that. I was thinking about this alot earlier, and, not to sound redundent, it came back to acting. It’s hard to explain, but there’s something about being totally “in the moment” with someone else, playing a role, and really speaking to that person, that is so awsomely fullfilling. It’s “spiritual”. It’s fun. It takes focus, it takes empathy, and it takes, to be honest, certain skill. Anyway, I hadn’t thought of it before, but I think that’s going to be a huge part of what I bring into this whole rewilding experiance. Though I wish I could be clearer with what “it” is.

how you might come up with your best ideas in the shower, etc.

That is really freaky. I’ve noticed for years how I get all my best ideas when I’m in the shower.

It’s funny. I consider myself a down to earth person. But I had yet to think of this stuff in down to earth ways. Thanks for talking about it.
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Oh yeah! I almost forgot. Something else I remembered today in my thinking on this was that two Christmases ago I wrote a story for my family telling of how my baby nephew came into being. I wrote it in the style of a folk/children’s tale, full of fairies and journeys and caves and such. I’m more familier with those kinds of stories than, say, stories about Coyote as told by the Apache. It also reminded me that I’d like to write more to the saga.

I was thinking about this alot earlier, and, not to sound redundent, it came back to acting. It's hard to explain, but there's something about being totally "in the moment" with someone else, playing a role, and really speaking to that person, that is so awsomely fullfilling. It's "spiritual".

Yup, that’s what Willem was talking about when he said how important acting is to rewilding.

That is really freaky. I've noticed for years how I get all my best ideas when I'm in the shower.

It’s funny. I consider myself a down to earth person. But I had yet to think of this stuff in down to earth ways. Thanks for talking about it.

That’s rather what I’m talking about … after examining Indian sweat lodge ceremonies, we come back and realize we have vestigial forms of that already. We don’t need to copy Indian ceremonies, we just need to regrow the ones we already have. They’re nascent, nigh embryonic, and have suffered a few millennia of neglect, but it’s better than starting from scratch, or worse, trying to appropriate someone else’s.

Oh yeah! I almost forgot. Something else I remembered today in my thinking on this was that two Christmases ago I wrote a story for my family telling of how my baby nephew came into being. I wrote it in the style of a folk/children's tale, full of fairies and journeys and caves and such. I'm more familier with those kinds of stories than, say, stories about Coyote as told by the Apache. It also reminded me that I'd like to write more to the saga.

Now you’re getting the idea. But take a look at some of the native ways of story-telling, it may help you to start tying those stories into the landscape. I can’t recommend David Abram’s Spell of the Sensuous strongly enough.

That is really freaky. I’ve noticed for years how I get all my best ideas when I’m in the shower.[/quote]

Odd anecdote. Way back when I was still in college, toiling thru my mathematics degree, my Real Analysis prof discovered that I and my 4 classmates were spending a few hours on homework everynight. He was actually surprised, but not so surprised that he decided the homework was too much. :slight_smile:

Instead he offered some advice. If we find ourselves working on it for an hour, and we haven’t finished it, then just stop and walk away, go take a shower and come back to it in a little while; the “problem” will usually have resolved itself.

It’s proven to be pretty good advice over the years, tho’ I’ve also added washing dishes and walking to the list of things that help considerably as well.