In our search for interesting, challenging and critical perspectives on contemporary humanism, we locate articles and information published via other venues that we think HumanistFreedoms.com readers may enjoy.
Following is a collection of information pertaining to global risks in 2022
What Do You Have to Say?
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What does the World Economic Forum Have to Say?
Based in Geneva, the World Economic Forum describes itself as the premier organization fostering cooperation between the public and private sectors of the economy. WEF claims to be independent, impartial and not tied to any special interests; it also claims to adhere to a stakeholder principle which requires organizations to be accountable to all parts of society. The 50th annual meeting of the WEF was held in 2020 and was titled “The Great Reset” and which garnered some attention and concern regarding the idea and agenda that it advocated.
On January 11, 2022 – the WEF has published the 17th iteration of its Global Risks Report. It may be reasonable to adopt a critical eye when studying a document of this type, but it is also reasonable to consider the 117 pages a valuable source for informing a humanist perspective on the world and our human events. If wading through 117 pages is a bit much, WEF provides a key findings page. Or here’s a few infographics.
As a big picture overview, WEF enumerates the following existential risks as a kind of top-ten. In pondering this list, it is necessary to remember that this is the World Economic Forum’s report as opposed to the “World Something-Else Forum”. What might this list look like for a World Humanist Forum?
Climate changes concerns and issues takes up a considerable and leading place in the WEF’s 2022 report. In the below infographic, WEF provides global temperature scenarios for the coming 80-years. Should this inform a humanist’s priorities?
The report also provides a series of chapter-ending, what-if-styled “Shocks to Reflect Upon” that may be worth more than casual consideration:
Identifying, assessing and addressing risk is, of course, an inherently “what if” exercise. Anybody undertaking risk assessment may be vulnerable to accusations of doom-saying (or whatever term one may care to adopt) – but that des not mean that it isn’t an important exercise.
WEF also provides a “top five” risk for each national economy based executive opinion:
Noteworthy: Maybe the editor’s old eyes couldn’t find it, but there didn’t seem to be an entry for Afghanistan, Syria, in the chart of Top 5 national risks. What does that omission imply?
What Does Export Development Canada Have to Say?
Export Development Canada is a Canadian crown corporation “dedicated to helping Canadian companies of all sizes succeed on the world stage. We equip them with the tools they need – the trade knowledge, financial solutions, equity, insurance, and connections – to grow their business with confidence. This in turn, creates jobs and increases prosperity at home.“
In 2020, the EDC stated the top global risks as:
A prolonged COVID 19 pandemic
Rapid increase of “sovereign” debt
Surge in corporate debt
A global depression
American political paralysis
What Does the Global Challenges Foundation Have to Say?
The Global Challenges Foundation was founded in 2012 “by the Swedish financial analyst and author Laszlo Szombatfalvy. Its goal is to stimulate ideas on how to develop new decision-making models, able to better and more equitably reduce the major global catastrophic risks that threaten humanity, or even eliminate them. The foundation’s work is made possible by a donation from Laszlo Szombatfalvy of SEK 500 million (approximately USD 53 million).“
According to GCF, their mission is to “prevent, or at least reduce the probability, of a catastrophe that would cause the death of over 10% of humanity, or cause damage on a similar scale. This is known as a global catastrophic risk.” The top risks identified by this organization are:
In our search for interesting, challenging and critical perspectives on contemporary humanism, we locate articles and information published via other venues that we think HumanistFreedoms.com readers may enjoy. The featured image is from the portfolio of Farzana Wahidy, an award-winning photographer from Afghanistan. Born in Kandahar in 1984, Wahidy moved with her family to Kabul at the age of six. She was a teenager when the Taliban took over Afghanistan in 1996. At age 13 she was beaten in the street for not wearing a burqa. Looking back at that moment, she stated that she wished she was a photographer at the time, able to show today’s society what it was like for young girls like herself, but photography and other forms of creative expression were banned. During the Taliban era women were forbidden from continuing their education. Hiding books under her burka so she wouldn’t get caught, she attended an underground school with about 300 other students in a residential area of Kabul, and when U.S.-led forces ended Taliban rule in 2001, she began high school. In 2007 Wahidy received a full scholarship for the two-year Photojournalism Program at Loyalist College in Belleville, Ontario, Canada, graduating on the Dean’s List in 2009. Since 2008 Wahidy has been the recipient of numerous awards and grants from organizations such as the Open Society Institute, National Geographic All Roads Film and Photography Program, University of Missouri and Mountain Film for her photography work.
Following is a collection of information pertaining to humanism and human rights inf Afghanistan.
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What does Secular Underground Network Have to Say?
Based in Rotterdam, an organization going by the name Secular Underground Network was started in 2020 as an initiative of the International Association of Atheists. The group’s stated purpose is to connect atheists, agnostics, secularists, apostates and their friends to support community members in need. The group aims to provide wide-ranging assistance to the defined community from moral support and job finding resources to fleeing a dangerous situation, providing shelter, study help.
Briefing the UN Human Rights Council, Nada Al-Nashif detailed how the profound humanitarian crisis in Afghanistan is threatening basic rights, with women, girls, and civil society among those most affected.
Staff from the UN human rights office, OHCHR, remain on the ground in Afghanistan, where the economy is largely paralysed and poverty and hunger are rising.
Ms. Al-Nashif said that as Afghans struggle to meet basic needs, they are being pushed to take desperate measures, including child labour and child marriage. News reports have also surfaced of children being sold.
Ms. Al-Nashif was also deeply concerned about the continued risk of child recruitment, particularly boys, by both ISIL-KP and the de facto authorities. Children also continue to comprise the majority of civilians killed and injured by unexploded ordnance.
Meanwhile, women and girls face great uncertainty when it comes to respecting their rights to education, livelihoods and participation. Some 4.2 million young Afghans are already out of school, 60 per cent of them girls.
There has also been a decline in girls’ secondary school attendance, even in provinces where the de facto authorities have permitted them to attend school. This is largely due to the absence of women teachers, since in some locations girls are only allowed to be taught by women.
Afghan civil society has also come under attack in recent months. Since August, at least eight activists and two journalists have been killed, and others injured, by unidentified armed men.
The UN mission in the country, UNAMA, has documented nearly 60 apparently arbitrary detentions, beatings, and threats of activists, journalists, and staff of the Afghanistan Independent Human Rights Commission, attributed to the de facto authorities.
Several women’s rights defenders have also been threatened, and there is widespread fear of reprisals since a violent crackdown on women’s peaceful protests in September. Many media outlets have shuttered, as have numerous civil society groups.
Furthermore, the Afghanistan Independent Human Rights Commission has been unable to operate since August, while the Afghanistan Independent Bar Association faces a loss of independence as the de facto authorities now administer its activities under the de facto Ministry of Justice.
“The safety of Afghan judges, prosecutors, and lawyers – particularly women legal professionals – is a matter for particular alarm,” Ms. Al-Nashif added. “Many are currently in hiding for fear of retribution, including from convicted prisoners who were freed by the de facto authorities, notably men convicted of gender-based violence.”
December 12, 2021 – Joint Statement: UNHCR & UN Women join efforts to protect and uphold the rights of women and girls in Afghanistan
Kabul, 12.12.2021- UNHCR, the UN Refugee Agency, and UN Women, the UN entity dedicated to gender equality and the empowerment of women signed a letter of intent committing to strengthen their partnership to protect the rights of women and girls in Afghanistan.
The complex humanitarian crisis unfolding in Afghanistan is marked by gender-specific restrictions that directly impact the ability of women and girls to realize their rights. Afghan women and girls face unique vulnerabilities and risks as gender inequality is interwoven with conflict dynamics and humanitarian needs.
Recognizing how gender inequality is shaping the ongoing humanitarian crisis in Afghanistan, UNHCR and UN Women committed to further strengthen their partnership to protect the rights of women and girls in Afghanistan.
The overall objective of UNHCR and UN Women in Afghanistan is to strengthen cooperation between the two organizations leveraging their respective leadership role in ensuring the centrality of protection, with a particular focus on addressing the specific needs of women and girls, through jointly advocating for the rights; and responding to the needs, of women and girls among refugees, returnees, internally displaced persons, and vulnerable members of host communities.
Without a gender lens the international community risks exacerbating pre-existing forms of inequality rather than creating pathways to ensuring no one is left behind. The UNHCR, UN Women partnership also strives to advance the civic, social and economic empowerment of women and girls and strengthen the evidence-base by improving sex and gender disaggregated data collection systems and gender analysis that address discriminatory gender norms.
For more information on this topic, please contact:
Women and girls continued to face gender-based discrimination and violence throughout Afghanistan, especially in areas under Taliban control, where their rights were violated with impunity and violent “punishments” were meted out for perceived transgressions of the armed group’s interpretation of Islamic law.
Violence against women and girls remained chronically under-reported, with women often fearing reprisals and lacking confidence in the authorities if they came forward. According to the Afghanistan Independent Human Rights Commission (AIHRC), more than 100 cases of murder were reported during the year. Where these cases were reported, there was a persistent failure to investigate them. In some cases, victims of violence came under pressure from their communities or state officials to withdraw their complaints, or “mediation” was used to resolve complaints beyond the protection of the law. As a result, there was widespread impunity for the perpetrators of beatings, killings, torture and other ill-treatment, and corporal punishments.
Children continued to face harassment and sexual violence. Despite the sexual abuse of children being well-publicized, and the abusive practice of “bacha bazi” (male children being sexually abused by older men) being criminalized in 2018, the authorities made little effort to end impunity and hold perpetrators accountable.
Children lacked adequate opportunities to pursue their right to quality education. According to UNICEF, over 2 million girls remained out of school, and according to government figures about 7,000 schools in the country had no building. Large numbers of children continued to be pressed into forced labour or begging on the streets.
The conditions grew more difficult for journalists, media workers, and activists to function due to increasing insecurity and the targeted killings of activists, journalists, and moderate religious scholars. Journalists raised concerns over the lack of access to information and did not enjoy adequate protection from attacks by armed groups. The government introduced a draft mass media bill, which would have imposed further restrictions on the right to freedom of expression. It was forced to withdraw the bill in the face of widespread criticism.
Discussions were ongoing in parliament over a draft bill on public gatherings, strikes and demonstrations, which if passed would significantly restrict the right to freedom of peaceful assembly.
The cabinet rejected a third draft bill on NGOs after Amnesty International raised concerns that it placed unnecessary restrictions on registration processes and operational independence.
Attacks and targeted killings against activists, human rights defenders and journalists increased. Human rights defenders continued to come under attack, facing intimidation, violence and killings. In March, government officials in Helmand province physically assaulted human rights defenders who had alleged corruption. They needed hospital treatment for their injuries. In May, Mohammad Ibrahim Ebrat, a facilitator of the Civil Society Joint Working Group, was attacked and wounded by unknown gunmen in Zabul province. He subsequently died of his injuries. In June, two staff members of the AIHRC, Fatima Khalil and Jawad Folad, were killed in an attack on their car in Kabul.
In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published via other venues that we think humanistfreedoms.com readers may enjoy. The following article was located on photojournalist and photography coach Alex Coghe’s website.
Photographers that define themselves educators recommending to go full auto with their cameras. To each his own but then don’t come and talk to me about good photography.
Always it amazes me how many people I meet that don’t know how use their cameras manually. Let me say a thing: you are not going to take consistently great images on auto mode. If you want to express your inner voice you can’t think to rely on the compromise that your camera decides.
Now I have to clarify a thing, before being misunderstood. There are times and situation that using auto settings can be OK, but I would not recommend that all the time. And this is the reason why you should know – before anything – how to photograph in full manual.
As you know I am a photo coach and I teach to photographers from any part of the world. Many beginners coming to me have the idea to keep the ISO as low as possible and so many pretending to make street photography use most of the time Aperture priority… and I see them failing when it comes to make quick shots.
I believe that one of the greatest lessons that Joel Meyerowitz has given us is that in the street lifting the camera, aiming and shooting at the last moment is saving for street photography. I have adopted that idea completely and even a photographer like Daido Moriyama has taught us about the same.
Humanistic and realist photography requires a spontaneous-oriented approach and I have to make sure that everything is focused on that result. If I wait too long, I reveal myself. And my intention to take a picture of you. You can still have a photo but it will be a forced and most likely a not spontaneous one.
As anyone who follows me knows, my photographic attention is human-oriented. In all its facets and dimensions. I believe that photographers of my type do psychological rather than photographic work most of the time.
Now, in the case of this portrait of Carmen, my wife, my intention to cut and focus on her eyes has prevailed. I was not looking for the beautiful portrait but the portrait with a meaning. In getting so close I wanted to make the image that I was going to gather an expressive intensity and not so much think about the compositional and aesthetic aspect.
To probe the soul and the emotions of those in front of me, through the lens and my gaze.
In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published via other venues that we think humanistfreedoms.com readers may enjoy. The following article was located on Malawi24 and Africa Press.
Political scientist and writer Wonderful Mkhutche has written a book on humanism and politics in Malawi which he says will help people understand how issues of humanism affect politics.
Speaking in an interview, Mkhutche said the book, ‘Humanism and Politics Short Essays’, seeks to provide deep understanding on how politics affects humanism and in turn how the humanism affects politics so as for people to grow in religious beliefs and at the same time practicing politics well in the societies.
“Through this book, I want to do two things. First of all, help the readers understand how issues of humanism affect politics and vice versa. Secondly, to provide alternative ways on how best to grow in spiritual life as well as practice politics in a good manner,” said Mkhutche.
Mkhutche said the book is currently receiving positive feedbacks from readers who say it is a helpful book that will transform people’s lives politically and spiritually.
“It is quite interesting that people are now appreciating this book saying it is a very important book in life. To me this is an achievement and I feel myself to be a great of today and tomorrow. No matter how it gets to me, this is an achievement and the work of spreading knowledge and ideas is now on track”, he said.
The writer further said there were so many challenges that were chocking him in his journey of coming up with the book but he still never gave up. One challenge he mentioned was how to manage his other duties and at the same time concentrate on the book.
“Another challenge was about generating ideas on humanism topics since this is uncommon thing in Malawi and many people oppose them. You have to take time to present ideas that can persuade readers,”, he said.
Mkhutche then said government needs to promote reading culture by giving an opportunity to budding writers to have space in book promotions and publications saying this is an expensive task to be done by the writers alone.
Comment on the book, Edgar Kapiza Bayani said the book is a very important book if one wants to understand politics and humanism in Malawi. The ‘Humanism and Politics Short Essays’book will be launched this month at Mzuzu University in Mzuzu. Apart from ‘ Humanism and Politics in Malawi” book, Mkhutche has also written other several books including a biography of musician Lucius Banda
Critical thinking about the social impacts of technology is becoming urgent, particularly in a scenario of emerging technologies such as artificial intelligence and algorithmic automation. Global digitalisation continues to widen the inequality gap as well as the digital divide, as digitalisation is not happening equally all over the world.
The event aims to explore how to build a digital transition that does not leave anyone behind, protects and reinforces human rights in the digital age, and places both people and the planet at the centre of the technological deployment.
It will assemble top-leading thinkers and doers who will discuss, identify, and address the challenges our societies are facing from a human-centred technological perspective, through themes such as Digital Inclusion, Ethical Artificial Intelligence and Digital rights.
When Monday, November 15th 9:30 h – 18:30 h CET
Where Hospital de la Santa Creu i Sant Pau, Barcelona.
The event will take place in Barcelona on November 15th and it will also be streamed online. Please select below the registration option you prefer. Registration for the in person and online modalities is free.
All sessions will have simultaneous translation in Spanish, Catalan and English.
In case you have already registered and need to do a modification, please click on ‘View/Edit your registration’.
If you’ve spent more than a few minutes around humanism…or science fiction….or robots….you already know who Isaac Asimov is. We don’t need to tell you that.
We probably also don’t need to tell you much about the Foundation books. We do need to tell you that there’s a new TV series based on those books. The shows AppleTV website says the show is “Based on the award-winning novels by Isaac Asimov, Foundation chronicles a band of exiles on their monumental journey to save humanity and rebuild civilization amid the fall of the Galactic Empire.”
Oh…and also “Cerebral sci-fi drama has diversity and some violence.” What an interesting combination of traits that seemed necessary to advertise.
The show premiered on September 24, 2021 and appears to encompass ten episodes in the first season. How much of Asimov’s original vision and humanism will survive in this big-budget television film version? It’s very difficult to tell at this time. What we can say is the makers have an excellent (ahem) foundation to build upon.
In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published via other venues that we think humanistfreedoms.com readers may enjoy. The following article was located on SAGE Open, an open-access publishing source. Dr. Robertson has kindly provided a brief opening paragraph for HumanistFreedoms.com. (Note that bold features are ours and may not coincide with any emphasis that Dr. Robertson might prefer.)
The Medicine Wheel Revisited: Reflections on Indigenization in Counseling and Education
Enlightenment humanism seeks universal values common to the human condition. For example, in humanism the dignity of the person is valued regardless of the race, creed, sex, sexual orientation, ethnicity or geographic location of that person. Similarly, empirical scientific truth will apply to all individuals, irrespective of divinely given alternate “realities” that are subjectively held. In this article I argue that the methods of science and reason that makes such a naturalistic understanding possible are compatible with traditional aboriginal worldviews, but that each culture must ground the Enlightenment to its traditions for that culture to participate equally in the scientific revolution. I call this process of adapting new technologies to local cultures “indigenization.” I recommend a secular approach to indigenization relating modern conceptual thought to traditional cultures in a way that is consistent with traditional constructs. In this article, I use the ancient medicine wheels found on the Great Plains of North America to illustrate how this could be done.
This article is peer reviewed and was first published by SAGE Open as “open access.” It may be referenced: Robertson, LH. (2021) The Medicine Wheel Revisited: reflections on indigenization in counselling and education, Sage Open, 11(2) 1-11 DOI: 10.1177/21582440211015202
Indigenization involves relating traditional cultures to modern methods, concepts, and science to facilitate their use by those populations. Despite attempts to indigenize both the practice of counseling and the content of educational curricula, mental health and educational deficits in Amerindian communities have remained. This article suggests indigenization in the North American context is often based on a reified view of culture that discounts naturalistic and scientific approaches, and that this dynamic inhibits progressive cultural change at institutional and community levels. A secular approach to indigenization is proposed that relates modern conceptual thought to traditional cultures in a way that is consistent with traditional constructs. The medicine wheel, traditional to North American Great Plains cultures, is applied to counseling to illustrate how concepts found in aboriginal cultures could inform modern practice with wider applications to curriculum development. Related tensions involving interpretations of aboriginal spiritualities and modernity are discussed.
As Director of Lifeskills for the Saskatchewan Indian Federated College in Regina, Canada, during the 1980s, I would be asked, “Why do we (aboriginal people1) always have to become more like them (non-aboriginal people), why can’t they become more like us?” While modern North American cultures are constituted by the histories of their constituent peoples, including those aboriginal to the continent,2 these students were actually voicing alienation from a modern educational system that emphasizes mathematics, logical constancy, and chronological time delineated behavior—skills that were not indigenous to Canadian hunter-gathering societies. Attempts to rectify such alienation have included calls for the indigenization of curricula that are pictured as “western” or “European” (Barman et al., 1986; Louie et al., 2017).
Counseling is also pictured as Euro-American and unsupportive of aboriginal cultural traditions (McCormick, 1996; Poonwassie & Charter, 2001; Sojonky, 2010) with the result that some aboriginal students are unwilling to see nonnative counselors (Dolan, 1995). Indigenization in this context is a process whereby an imported psychology is transformed in ways that are appropriate to the local culture (Adair, 2006).3 Indigenization may be understood as the appropriation of technologies, practices, or systems of conceptual thought in ways that accord with the receiving culture.
Swidler (1986) redefined culture as excluding change to technology and material artifacts while including “beliefs, ritual practices, art forms, and ceremonies, as well as informal cultural practices such as language, gossip, stories, and rituals of daily life” (p. 273). Although technologies and artifacts per se may not be part of culture, the ways that they are used and interpretive significance given them would be. In this article, cultures are held to be fluid concepts consisting of generally shared experiences or generic representations that may be called cultural schemas common to populations linked by tradition (Quinn, 2011). As counseling and education can effect change in the mental schemas held by clients and students, the acquisition of the knowledge, attitudes, and skills required by them to participate successfully in modern economies will inevitably lead to change in their family and community cultures. The alternate view that cultures are defined entities as opposed to fluid concepts leads to at least two important corollaries: (a) a person could have incompletely or inadequately learned a culture with which he or she identifies or is otherwise assigned making that person a less worthy representative; and (b) speakers from a defined culture may make knowledge claims that are at variance with those made by speakers from other cultures but are nonetheless of greater truth for the represented cultural group. Representative of this perspective on culture, a peer reviewer of an earlier version of this manuscript asked whether the author was aboriginal and writing from an indigenous perspective. Had I identified as a person with aboriginal ancestry, I could still have been accused, under this paradigm, of not taking an “aboriginal perspective.” Such a static and defined view of culture is similar to a religiously held dogma in that deviations from a prescribed belief system are proscribed.
The goal of this article is to suggest a paradigm of dynamic cultural change compatible with secular enlightenment that is rooted in cultures indigenous to North America. Using the concept of the medicine wheel as a metaphor for traditional cultural knowledge generally, it is argued that the practice of indigenization in counseling and curriculum development will contribute to progressive change. World views based on a static or essentialist view of culture, it will be argued, have impeded participation in the modern economy by aboriginal peoples.4 It is suggested that historical and interpretive factors used in advancing the essentialist view are in need of reexamination. We begin by establishing a case for such a reframe.
Stalled Education: Colonization and “Indian Control”
Education is an important value in human cultures. Goulet and Goulet (2014) identified three forms of the teaching-learning process conceptualized in the indigenous Cree language: “kiskinaumegahin (teaching another), kiskinaumasowin (teaching oneself), and kiskinaumatowin (teaching each other)” (p. 65). While teaching as a profession was necessitated by the increased complexities of modern civilization and falls within the rubric of “teaching another,” the introduction of such education to students aboriginal to Canada had disastrous consequences. The Canadian government contracted with five churches to provide education with the goal of assimilating indigenous students into the colonial economy5 with the churches responsible for operating costs. The churches planned to cover these costs by generating income through industrial production. For example, schools on the Canadian prairies typically taught farming and animal husbandry with students providing manual labor half days. When these “industrial schools” failed to generate sufficient revenues, many students suffered from malnutrition and dis- ease. Furthermore, examples of physical and sexual abuse Indian Residential Schools were widespread (Aboriginal Healing Foundation, 2006; Barman et al., 1986). While such experiences contributed to a negative view of education among many indigenous people, it is important to also consider that this view was not universally held. When the Canadian government attempted to end the residential school program in 1969,6 the Federation of Saskatchewan Indian Nations (FSIN) successfully lobbied to keep the schools open in their province. Hired by FSIN as part of this process, educational consultants Robertson and Redman (1988) were told the Indian residential school system was to be maintained because (a) the quality of residential school education was considered superior to that offered by on-reserve day schools and (b) the schools effectively provided an alternative to the apprehension of children in dysfunctional families by child welfare agencies.7
Schools have also been viewed as a vehicle for cultural preservation. In a 1972 policy document, the National Indian Brotherhood (NIB) declared, “The present school system is culturally alien to native students . . . School curricula in federal and provincial/territorial schools should recognize Indian culture, values, customs, languages and the Indian contribution to Canadian development” (“Indian control of Indian education,” 1972, p. 9). Prototypically, the Plains Indians Cultural Survival School was established in Calgary, Canada, with 50% of its curriculum consisting of cultural components, including “bustle-making, hide-tanning, drumming, Indian dances, native languages, tepee-making and visits with native elders” (Friesen, 1983, p. 54). This model emphasizing indigenous cultural restoration coupled with local control at primary, secondary, technical and university levels has been replicated across Canada.
This level of indigenization did not result in improved academic achievement. Richards (2014) found that aboriginal students have a significantly higher incompletion rate in band-run reserve-based secondary schools (58%) than in provincial schools (30%). Those who do graduate may not have the literacy skills implied by their grade level. During my experience as an educational psychologist with a northern community college servicing a largely (80%) aboriginal population, I found that graduates of band-run schools often obtained scores 3 to 7 years below grade level on standardized tests of reading and mathematical achievement. A study of Grade 3, 6, and 9 Albertans found that 50% of aboriginal students were not achieving at grade level (Richards & Scott, 2009).
This educational achievement gap cannot be totally attributed to shortfalls in funding. In their comparative study, Richards and Scott (2009) found that federal funding for First Nations schools exceeded the average per student funding provided by provincial governments by more than $4,000 CAD.8 The achievement gap in education could be partly explained by conflicting expectations between educational authorities and local communities. At the university level, Robertson et al. (2015) documented examples of indigenous students whose educational success was considered secondary to the culturally sanctioned demands of their families. Students in counseling described themselves as “caught between two worlds” with the implication that their formal education was considered secondary in one of those worlds.
Another explanation for the education gap between aboriginal, particularly Amerindian, and non-aboriginal students is that the increase in aboriginal cultural content has brought with it a concomitant assumption that traditional “aboriginal ways of knowing” are equivalent to modern conceptual thought. But as Widdowson and Howard (2013) warned, “Because hunting and gathering/horticultural societies lack a culture of literacy, incorporating aboriginal traditions will not facilitate the values, skills, and attitudes that aboriginal people will need to obtain a scientific understanding of the world” (p. 303).9 As a considerable body of research emphasizes the necessity for cultural grounding in learning (Banks, 2001; Hutcheon, 1999; Petersson et al., 2007), a suggestion that cultural teaching may retard learning requires further examination.
Anyone bereft of culture would not have the constructs, the mental scaffolds, upon which to organize and understand experience. Indeed, such a person would not have the language to describe that experience. This is not how cultural loss is usually presented. A more essentialized view is that culture is a “thing” that exists independent of a body of people but can be possessed by them (Waldram, 2004). In such a view, modern science and mathematics may be presented as European, colonialist, or “western.” However, extending the definition used by Swidler (1986), modern conceptual thoughts, especially as found in science and advanced mathematics such as statistics, are not, in themselves, cultural, thus freeing each culture to appropriate scientific, mathematical, and concomitant critical thinking abilities in the course of their own evolution. The evolution of Euro-American cultures from their medieval roots included (a) scientific discoveries rendering old faith-based teachings obsolete and (b) cross-cultural contact contributing to a globalization of their (Euro-American) world view. As a result of this evolution, any school curriculum that taught a geocentric model of the universe or the inherent superiority of European races would not be tolerated. Nonetheless, a continuity of descent marks this education as “European” to students within the Euro- American tradition. The indigenization of curricula within Amerindian traditions requires a similar descent, and such a cultural descent has also been recommended in counseling (Chandler & Lalonde, 1998; Poonwassie & Charter, 2001).
The use of multisensory presentations, democratization of grading, and the use of oral storytelling has been commended as representing indigenization of methodologies in the Canadian context (Louie et al., 2017). All of these techniques had been previously commended by non-aboriginal educators in non-aboriginal settings (McCown et al., 1996; Nelson & Michaelis, 1980; Postman & Weingartner, 1969); therefore, the marker of aboriginality could not have been found in the method but in the content. The development of active listening and critical thinking skills may be enhanced by cross-cultural content grounded in the student’s own culture, but if the purpose of teaching cultural content is to inculcate the student in a particular belief system or worldview, then that would serve to thwart the development of such critical thinking abilities.
While the reification of culture may have the effect of closing minds to new knowledge, it is also possible to view education as a process of opening minds to new possibilities with debates about culture and multiculturalism at the heart of education as a meaningful project (Robertson et al., 2020). If we view all cultures as aggregates evolved from historical and contemporary appropriation, then each participant in the cultural project becomes an authorized speaker capable of investing in culture in creative ways with applications dependent on context and purpose. Under this paradigm, education has the potential to be transformative (Robertson & Conrad, 2016) with individual self-definition enhanced and expanded from a menu of possibilities of increasing size and scope.
Ethical Issues in Education and Counseling Associated With Cultural Reification
While it has been suggested that education and mental health gaps facing Amerindian peoples in Canada may be attributed to cultural insensitivity and even racism on the part of providers (Barman et al., 1986; Chandler & Lalonde, 1998; Louie et al., 2017), a lack of receptivity to services perceived as “western” or “Euro-Canadian” by indigenous students may also explain such deficiencies. It is argued here that the reification of a set of beliefs about aboriginal spirituality creates resistance to learning modern concepts and that such reification is counterproductive in a quest for cultural continuity. In this example, the Medicine Wheel, as a sacred and unvarying ontological dictum is unhelpful, but the medicine wheel concept as an epistemological understanding may serve as a bridge for connecting culture to technological and scientific development. The medicine wheel has been used in various forms to build identity (Mussel, 2005), adult lifeskills development (Lavalley & Wilson, 2006), and adult basic education (Clarke et al., 1998), and such usage suggests the compatibility of the medicine wheel concept with science and reason. Before building on this theme, we need to consider the process of reification.
The Cree elder advised, “If you have even a little (aboriginal ancestry) then you can choose to be either Indian or white, but you cannot be both.”10 Such a view conflates race with culture with the implication that culture is a quantifiable thing that is subject to choice only if one is of mixed ancestry, and even then only as a binary “either or” proposition. In such an essentialist view, cultural assimilation may be equated with genocide (Swidrovich, 2004; Wesley-Esquimaux & Smolewski, 2004). While effective teaching and counseling necessarily relates to the worldview of the student or client, the essentialist view holds that if the individual does not sufficiently know or identify with their ascribed culture, then he or she has lost some- thing and is judged to be unhealthy (Robertson, 2011b). “Loss of culture” by those who can trace at least part of their genetic ancestry to those aboriginal to North America has been blamed for a host of social problems with cultural restoration frequently framed as “healing” (Brave Heart, 2003; McCormick, 1996; Robertson, 2014a).
The process of cultural restoration is not always appreciated. Elders in one northern community said they recognized that their community had not always been Christian, but efforts to teach them Aboriginal Spirituality11 based on southern (plains buffalo culture) normative beliefs12 felt oppressive (Robertson, 2015). Such conflict between Aboriginal Spirituality and Christianity has not been uncommon (Aboriginal Healing Foundation, 2006). Swidler (1986) explained that during “unsettled times,” ideologies become highly articulated and directive “because they model patterns of action that do not ‘come naturally’” (p. 284).
Religious belief, as defined here, begins when a source is considered authoritatively omnipotent. For example, a Saulteaux elder expressed the concern that “white” schools teach his grandchildren Earth goes around the sun, but his elders taught him the reverse (Scott & Nippi, 2004). If the views of these long-deceased elders were taken as revealed truths not subject to material evidence, then these views were held religiously. Such religiously held views may conflict with scientific teachings in educational settings. For example, Ontario philosopher Christopher DiCarlo faced a university disciplinary hearing after two students complained his suggestion of a common human African ancestry was insensitive to an Amerindian teaching that aboriginal people were placed on the American continents by a “Creator” (Kaill, 2005). While notions of a geocentric universe and a creator-god are also indigenous to European cultures, cultural accommodations have been made, allowing teachers to reference science even in non-science courses. Teaching religiously held belief as fact (or an alternative factum) in education classes can be offensive to people with a scientific worldview. One participant in a workshop on Prior Learning Assessment and Recognition for staff at a northern community college commented, Our provincial Department of Higher Education and Manpower has no more business teaching Native Spirituality—with the intent of conversion—than it has teaching Tibetan Buddhism . . . Imagine what towering indignation would have been engendered had (the instructor) been a Catholic and she had asked us to burn incense, to partake in Holy Sacraments, to confess our sins, and tied problem-solving to the four points of the Cross. (Robertson, 2011a, pp. 99–100)
The “four points of the Cross” in this example is an allusion to the four parts of the Medicine Wheel reproduced in Figure 1. This medicine wheel has been capitalized, referenced in the singular, and described as a sacred part of Aboriginal Spirituality (Dyck, 1998; Sanderson, 2010).
The quadrants represent what are thought of as the four dimensions essential for life balance: mental, physical, emotional, and spiritual. This medicine wheel may be expanded to include four seasons, directions, races, and periods of life overlayed on the basic medicine wheel with each item in a set of four presented in separate quadrants. Holism is then defined as must be represented in the life of the individual for that person to be healthy.
Figure 1. The standard medicine wheel identified with Aboriginal Spirituality.
The division of the circle into four quadrants makes mathematical sense if it is used to represent two variables—one on each of the x- and y-axis, but the use of the number four in this medicine wheel is arbitrary. For example, the notion that there are four races – red, yellow, black, and white – does not conform to scientific understandings of the concept (Miele, 2002; Pinker, 2002; Templeton, 1998) and may have been appropriated from the Christian children’s song Jesus Loves Me. While it may be generally thought that there are four seasons, the traditional Woodland Cree had six. The representation of four life stages, including child, teenager, adult, and elder, must be a recent application to the medicine wheel because the concept of “teenager” is a modern European invention.
There is no direct translation for the English word mental in languages aboriginal to Canada. For example, the Cree word/phrase Kiskwew (literally, “s/he is crazy”) is used to represent the term in that language to the angst of practicing mental health workers. It can be inferred that whoever first added the word mental to the Medicine Wheel was probably thinking in a European language, and then sought to translate the concept into an aboriginal language. As the wheel was not indigenous to aboriginal North American cultures, the very term medicine wheel must be viewed as a cultural appropriation. Widdowson and Howard (2013) questioned whether the concept itself could be used to advance critical thinking, the dissemination of abstract ideas, or the organization of complex information into constituent parts:
While it appears that the Medicine Wheel . . . offers a more systematic pedagogical technique (as compared to concrete conceptualizations in hunter-gatherer societies), this turns out to be a mirage. The “constituent parts” that emerge from the “breaking down of complex situations” are arbitrarily constructed, the only basis for which is a spiritual belief about the significance of the number four. (p. 294)
The teaching of this Medicine Wheel along with other beliefs associated with Aboriginal Spirituality presents an ethical dilemma for professionals who believe education involves teaching analytic skills concomitant with opening young minds to multiple possibilities. Psychotherapists and counselors who assume the construction of an aboriginal self is based on Aboriginal Spirituality potentially do disservice to aboriginal clients whose worldviews are constructed differently. It will be argued that there is a much older concept of the medicine wheel that is amenable to both modern education and counseling that is client-centered.
Using the Lens of Diversity to Understand the Stone Medicine Wheels of the Plains
There have been tens of thousands of circular structures dotting the Great Plains of North America with most identified as “tipi rings”—stones used to hold the flaps of a tipi in place. Some rings do not fit this explanation. After restricting the definition to include only those circular stone structures too large to be a tipi ring having a central stone cairn, one or more concentric stone circles, and/or two or more stone lines radiating outward from the center, Brumley (1988) estimated that there were between 100 to 200 stone medicine wheels on the plains. Two medicine wheels (one near the Bow River in southern Alberta and another at Medicine Mountain, Wyoming) are divided into 28 pie- shaped parts (Grinnell, 1922). It has been suggested that medicine wheels in Wisconsin (Bender, 2008), Alberta, Saskatchewan, and Wyoming (Freeman, 2009) are aligned with astrological phenomena, but this suggestion remains controversial (Vogt, 2015). Restricting the definition to include only those structures divided into four (or multiples of the number four) would exclude these medicine wheels from the classification.
In estimating there to be more than 340 medicine wheels, Robertson (2014b) included circular structures too large to be tipi rings that are not divided at all, and those that are divided without reference to a central hub or spokes as with, for example, parallel lines. An example of such a medicine wheel can be found at the Tie Creek site in eastern Manitoba, Canada (Steinbring & Muller, 2012). This site includes a triangle centering a large circle of stones connected by a complex of lines to other petroforms, including a large winged bird. It would be curious to deny that this is a “medicine wheel” while conferring the title on other structures that have potentially less obvious interpretive and ceremonial significance. An equally important consideration is that the act of taking a modern definition of the term medicine wheel and applying it to ancient stone structures (albeit loosely to figures divided in ways that are not multiples of the number four) restricts the interpretive possibilities that may be attached to such structures, thereby potentially minimizing the traditional cultural wisdom contained therein. It is argued here that the traditional spirituality of the aboriginal inhabitants of North America employed flexible teachings having a pragmatic character.
Figure 2. The generic medicine wheel of Roberts et al. (1998).
This flexible and pragmatic interpretation of the medicine wheel concept may be applied to counseling.
Using the Medicine Wheel Concept in Counseling
Adlerians traditionally eschew the medical model in favor of a psychotherapy focussed on educating the client in new behaviors that better meet individual goals (Christensen & Marchant, 1993; Morris, 1993/2004). In comparing the holism of the aboriginal medicine wheel with that of Individual (Adlerian) Psychology, Roberts et al. (1998) acknowledged, “A wide variety of medicine wheels exist and no one claims a particular official symbol” (p. 137). Nonetheless, they produced what they called a “generic” medicine wheel reproduced in Figure 2. The reference to four directions in this figure suggests wholeness, but the attachment of the qualities of power, uniqueness, vision, and connectedness to specific directions appears to be arbitrary. The quality of individual uniqueness is not often attributed to collectivist cultures; however, the sense that we are unique individual beings is necessary to exercise personal decision-making and forward planning (Damon & Hart, 1988; Robertson, 2020).
I taught an undergraduate university class on contemporary native health issues in which students were invited to create their own personal medicine wheel. While many drew a wheel with four divisions, the number of spokes ranged from 0 to 18. One aboriginal person drew a series of concentric circles with herself surrounded by family, community, “helpers” (meaning outside agencies such as educators and counselors), and “white” society. Another student used spokes to divide a circle into categories representing vision, compassion, family, work, education, language (Cree), planning, doing, love, nature, and God. Although it might be possible to reduce such a self-characterization to four more general categories, doing so serves to constrain the individual’s meaning and relational experience.
If counseling were to be viewed as advice giving, then it would be expected that the advice so given would be informed by the cultural background of the counselor. Alternatively, the counselor could learn and reference a set of values appropriate for the individual based on his or her assigned cultural designation. Either stance is prescriptive with the direction of client-change determined by forces external to the client. Traditionally, professional counselors and psychotherapists use more client-centered approaches with advice giving minimized.
Counselors concerned with issues of identity within the field of psychology typically attempt to create a shared holistic understanding of the selves of their clients (Adler, 1927/1957; Dryden et al., 2001; Epstein, 1994) with client- directed self-change based on new information or alternative preferred narratives (Hermans, 2006; Robertson, 2016; Strong & Zeman, 2005). The role of the counselor is to assist in information gathering and the generation of alternative interpretations. While the use of a reified Medicine Wheel both constrains the presentation of the self and externalizes the direction of change, it is argued here that the use of the medicine wheel concept is both in keeping with aboriginal tradition and consistent with a nondirective view of counseling. Counselors may use the concept of the medicine wheel without teaching any one form as correct. Examples of different medicine wheels could be presented so as to capture the idea of diversity along with the common theme of holism. These unique medicine wheels would reflect individual values, behaviors, and world views, and the act of self-reflection may promote self-understanding with the decision to initiate change in keeping with the principle that the client is the expert on himself.
Both aboriginal and western counseling accepts client individuality within a social context and decision-making based on client choice. In a qualitative analysis of the writings of 17 schools of psychology and the transcripts of an equal number of interviewed Inuit elders, Korhonen (2002) found universal acceptance of such client-centeredness in problem definition, goal-setting, and choice of interventions. Positive psychologists (Dahlsgaard et al., 2005; Hart & Sasso, 2011; Seligman et al., 2005) have reported cross-cultural success by inviting clients to define for themselves terms like happiness and meaning and to cognitively plan, within their contexts, ways of meeting those objectives. While Christopher and Hickinbottom (2008) argued that using such an ethic privileges the individual to make decisions for the benefit of his or herself (thus giving apparent support to an individualist perspective), I replied (Robertson, 2017) that the capacity for individual volition implied in such tasks as forward planning is itself cross-cultural, and that the capacity for logical thought, including the assumption of an objective reality, flows from a cross-culturally informed cognitive self. This understanding of the self as a volitional, rational, and reflective entity both unites modern schools of psychotherapy and resonates with the self as found in collectivist societies (Robertson, 2020). If the client is viewed as self-actualizing, then he or she effectively becomes a culture of one and each counseling relationship becomes a cross-cultural exploration. In such a paradigm, aboriginal identity development can be supported without presuppositions as to what that identity will entail. While the Medicine Wheel pictured in Figure 1 makes such presuppositions as to how an aboriginal self should look, the medicine wheel in Figure 3 illustrates how the different schools of psychology gain an understanding of the self that is embedded in each “culture of one.”
Figure 3 was prepared by recognizing a continuum between physical and mental states of the individual on the x-axis and a continuum between active and passive states on the y-axis. The intersection of the two axes creates four quadrants labeled: cognitive, emotive, physiological, and behavioral. Various therapies were situated on those quad- rants based on their primary focus. Given a holistic perspective, it is anticipated that intervention directed at any one quadrant will necessarily create change in the other three. Thus, a client with attention deficit disorder could be given stimulant medication with the expected result that the medication will influence subsequent emotions, cognitions, and behavior. Similarly, a behavioral plan directed at the same condition would be expected to produce changes in the other three quadrants. Of course, some therapies, such as cognitive behavioral therapy, may address two or more quadrants directly as part of their methodology. Counselors can use this medicine wheel to explain to clients the process and expected results of therapy while building a holistic picture of the client’s self (Robertson, 2020).
If we view traditional indigenous cultures as holistic (Poonwassie & Charter, 2001; Sanderson, 2010), then distinctions between modern constructs such as education and counseling may be seen as arbitrary. As we have seen, education in the modern era can be transformative of the self while counseling as practiced by many psychotherapists is often educational. It is hardly surprising, therefore, that practices and conceptualizations predating the modern era in any given culture would transcend modern categorical boundaries. It has been argued here that such transcendence is a potentiality of the ancient itineration of the medicine wheel. As culture does not include technology or artifacts (Swidler, 1986), modern scientific and mathematical laws also transcend culture. Thus, while the Age of Enlightenment leading to the modern explosion of knowledge began in Europe, thus rendering the term western science an accurate description of the locale of that knowledge explosion during one historical epoch, the corollary that there are other culturally bound “ways of knowing” that are equally efficacious serves to defeat both the educational objective (Robertson et al., 2020) and the psychotherapeutic objective of developing “mind” (Robertson, 2017). It
Figure 3. An application of the aboriginal concept of the medicine wheel to the practice of counseling psychology situating various therapies in quadrants defined by two axes: physical/mental and active/passive.
is the function of culture, then, to relate to science, technology, mathematics, and existing artifacts in some ways. The challenge then is not to replace “western science” with “cultural wisdom” but to link the knowledge therein to indigenous cultures. By facilitating a meaningful appropriation of the techniques by which new knowledge may be learned, aboriginal people will generate new knowledge. We are aided by the belief that aboriginal spirituality is not a religion but a variety of life stances that are open to change based on evidence and reason.
This article began with the suggestion that curricular indigenization to Amerindian cultures will necessarily involve the rooting of modern conceptual thought to earlier cultural constructs in a process of directed evolution. Figure 3 demonstrated how the medicine wheel can be used to illustrate modern conceptual thought in counseling and psychotherapy. Just as it is possible to use the concept of the medicine wheel without attempting to enforce a particular world view, other themes in aboriginal spirituality may be referenced without reifying a particular set of practices and beliefs. Berry (1999) found that a relationship with the land such as being able to hunt, trap, fish, and go berry picking was generally important to the spirits of Inuit, Amerindian, and Metis peoples. It is not necessary to script a particular way of interacting with the land. For example, Robertson (2015) reported on a successful community development program that included Christian indigenous elders taking youth out into the Precambrian Boreal Forest of northern Canada to learn survival skills. In the author’s private practice as a counseling psychologist, it is sometimes suggested that clients consider spending time on family “traplines,” an area traditionally used by a family for the purpose of trapping fur-bearing animals. What the clients do on their trapline that is therapeutic is individualized.
From a holistic perspective, both the student counseling services and curriculum offered by an educational institution are part of a common institutional culture. The indigenization of one cannot be successfully accomplished in isolation. While this article drew on an exemplar involving counseling practice, it is an exemplar with implications for curriculum development. Both involve opening minds to new possibilities. The individual agency implied by such education is not incompatible with cultural grounding:
A relativist position that all cultural tenets are of equal truth or value serves to nullify the cognitive revolution; however, the capacity to take an objective stance can be applied to the interpretive understanding of textual and oral tradition. We hold that it is possible to be inclusive of cultures even if their basic texts are contradictory, provided the process is of being challenged by tradition and working to adopt it in the manner appropriate to one’s own historical circumstance and in preparation for the pluralistic situation of living with other people. (Robertson et al., 2020, pp. 22–23)
The challenge discussed here involves the application of the medicine wheel concept to modern knowledge. As has been noted, the reified Medicine Wheel has already been used to illustrate the concept of race, but inaccurately. It is common in anthropology to note that genetic interchange through population movements over the last hundreds of thousands of years has ensured that there are no human sub- species or races (Lewontin, 2006; Livingstone, 1993; Templeton, 1998). The notion that there is only one race (the human race) could be illustrated by a wheel without divisions. Discussion of the more traditional view that there are three races, Mongoloid, Caucasoid, and Negroid (Nei & Roychoudhury, 1974; Rushton & Ankney, 1993), could be illustrated by dividing the wheel into three with major sub- divisions (e.g., most South Asians and Middle Eastern people are classified as Caucasoid in this system) noted within their respective places in the wheel. The more nuanced view that there are seven races (Edwards, 2003; Miele, 2002) could be similarly illustrated. Boundaries between racial categories could be made diffuse to indicate that racial demarcation is largely arbitrary with no one characteristic common to any race.
It has been customary to think of the medicine wheel as representing four directions, but in a three-dimensional world, there are six. The directions of “up” and “down” could be illustrated by adding a line, perpendicular to the two-dimensional directions, at the center of the wheel. The resultant “medicine sphere” could be used to illustrate numerous three-dimensional concepts in nature. The addition of movement to this sphere could be used to illustrate the fourth dimension of time and some of the effects of relativity. It is contended that linking such modern concepts with historical processes will aid in the internalization of both.
The ultimate objective of both counseling and education is the development of informed logical and critical thought allowing the individual to seek an objective stance relative to received tradition. Failure to ground such skills in indigenous cultures will make their transmission feel assimilationist and foreign. This article has explored the use of the concept of the medicine wheel as one bridge linking indigeneity with modernity. It is hoped that this exemplar will con- tribute to the development and use of other markers of aboriginality in education and counseling.
This article received support from Humanist Canada.
Declaration of Conflicting Interests
The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
The author(s) received no financial support for the research, author- ship, and/or publication of this article.
In this article, the terms aboriginal and indigenous are used to reference people, things, and ideas that were commonly pres- ent prior to colonization or modernity. The terms are not capi- talized when used as adjectives but are capitalized when used as part of a proper noun. The reason for this convention will become apparent in the subsequent discussion distinguishing between Aboriginal Spirituality and the more generic “aborigi- nal spiritualities.”
Much that was indigenous to the Americas, such as foods (potatoes, corn, bison, beans, and turkeys), pharmaceuticals (aspirin, coca, peyote, and quinine), industrial products (rub- ber), clothing (moccasins), transportation (canoes, toboggans), and habit-forming substances (tobacco, chewing gum), have been appropriated into the general culture.
Adair (2006) was talking specifically about a need for a psy- chology indigenous to Canada and not a psychology indig- enous to people aboriginal to Canada.
Half a century ago, an indigenous Cree lawyer (Wuttunee, 1971) predicted policies of cultural reification pursued by Amerindian leaders of the day would result in impoverished communities dependent on increasing levels of govern- ment largess. That prediction has been realized (Helin, 2011; Richards & Scott, 2009).
This was actually the second European colonization of the North West with the first involving participation in the fur trade by its aboriginal inhabitants in a direct relationship with Britain. Canadian expansion involved the development of the North West as an agricultural and industrial hinterland (see Innis, 1930/1970; Ray, 1974; Robertson, 2015).
This was the second time the Canadian government attempted to end the Indian Residential Schools program. An earlier attempt to do so in 1907 was reversed subsequent to a successful lobby by western churches and Amerindian chiefs (Woods, 2012).
During the 1960s, the provincial authorities reluctantly took over responsibility for Indian child welfare, but they did not have sufficient foster or adoptive parents of indigenous ancestry to meet the child welfare need. The Federation of Saskatchewan Indian Nations (FSIN) viewed student place- ment at residential schools preferable to “adopting out” to non-aboriginal parents. A two-step process resulted in the transfer of authority for these schools to those Indian bands that contributed to the student population with Indian authori- ties first administering the physical plant. This development was not divorced from child welfare. As Director of the Health and Social Development Commission for FSIN, the author oversaw the development of a document titled “Indian Control of Indian Child Welfare” that paralleled the earlier docu- ment “Indian Control of Indian Education.” Indian Child and Family Service (ICFS) agencies were developed on each band replacing provincial child welfare services during the 1990s. While, officially, the last Indian Residential School in Canada closed in 1996, in 1999 the author completed psychologi- cal assessments of students at a facility offering a residential school program identical to its earlier mandate, but it was now called a “child welfare” facility. The ICFS agencies in northern Saskatchewan had given themselves each a quota of children to be sent to this institution that was still popularly known as the Prince Albert Residential School.
When provincial funding for school districts with fewer than 1,000 students was compared with federal per capita funding, the per capita advantage enjoyed by Amerindian educational authorities shrank to $2,547.
Working from a critical postmodernist perspective, Strong (2002) declared science to be a “white, male way of knowing” and that “truth” is something arrived at through the “discourse of knowledgeable people” (p. 3). In advocating the use of the reified Medicine Wheel, Dyck (1998) declared that “western science” was devoid of spirituality and creativity, and that people recognized as knowledgeable in presenting traditional teachings should be recognized as authoritative . In contrast, science is a process of learning about an independent reality by reducing subjective bias by using hypothesis testing (Bhaskar, 1975; Bloom & Weisberg, 2007), or as Wilson (1999) said, “Science . . . is the organized, systematic enterprise that gath- ers knowledge about the world and condenses the knowledge into testable laws and principles” (p. 58). The idea that there is an objective reality that may be discerned through careful observation predates Europe’s “scientific revolution” by about 2 millennia and is cross cultural (Robertson, 2020). Therefore, the idea that people from so-called collectivist cultures cannot be objective is suspect.
This is from personal communication with Cree elder Ernest Tootoosis, Poundmaker Indian Reserve, 1971. This advice has since been repeated to me by several aboriginal elders and is aligned with the Iroquoian “Two Row Wampum” teaching that the “Redman” and the “Whiteman” will paddle in separate (but parallel) canoes and that if someone tries to have a foot in both canoes, “there will be a high wind and the boats will separate and the person that has his feet in each of the boats shall fall between the boats . . .” (Onkehonweh as cited in Widdowson, 2013, p. 341). Other elders may have different understandings.
In this article, “Aboriginal Spirituality” (upper case) is a proper noun referencing a faith-based belief system (see Robertson, 2014b). The term aboriginal spirituality when lowercased ref- erences older beliefs that included supernatural attribution, but was nonetheless evidence based and thus open to change.
During the early 19th century, many Cree bands, in alli- ance with a Siouxian people called the Assiniboine, invaded the northern plains of North America. These “Plains Cree” adopted many Siouxian “buffalo culture” practices such as powwows, sun dances, and horse dances. The Cree remaining in the woodlands did not adopt these practices but, as Poliandri (2011) and Waldram (2014) have noted, Great Plains cultural practices have become increasingly identified with Aboriginal Spirituality across North America.
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In our search for interesting, challenging and critical perspectives on contemporary humanism, we occasionally find articles published via other venues that we think humanistfreedoms.com readers may enjoy. The following article was found on Pressenza on August 16, 2021.
Pressenza is a space open to the expression of the social base. We endorse a universalist humanist perspective…(more about Pressenza at the bottom of this article).
A Filipina from Manila, Philippines. A longtime Humanist. A Creative Director and Advertising Communications professional for many years, she has been active in the Community for Human Development, facilitating workshops for personal and social change to help build a culture of peace, nondiscrimination and nonviolence. She is currently a freelance writer and a volunteer editor-writer for Pressenza in Asia.
August 15, 2021. The World Humanist Forum- Asia was officially launched with the participation of over 105 individuals, many representing humanist organisms and other NGOs/groups, all sharing the same vision of a non-violent and non-discriminatory humane world, and working in their different fields towards that vision—humanizing the earth. The Forum connected and linked participants coming from India, Pakistan, Bangladesh, Nepal, Sri Lanka, Philippines, Japan, Australia, also from Africa, Europe, North and South America.
Sudhir Gandhotra facilitated so that the participants could discuss, interchange and be inspired by each other to continue with their actions and to reach more people in the region, to address crucial issues of violence and discrimination that all face in their personal and social lives.
To start the forum, he defined that the humanist is someone or anyone who believes in non-violence and is against discrimination and violent action. He quoted from Silo, founder of New Humanism and the Humanist Movement:
“Namer of a thousand names, maker of meanings, transformer of the world, your parents and the parents of your parents continue in you. You are not a fallen star but a brilliant arrow flying toward the heavens. You are the meaning of the world, and when you clarify your meaning you illuminate the earth. When you lose your meaning, the earth becomes darkened and the abyss opens.
I will tell you the meaning of your life here: It is to humanize the earth. And what does it mean to humanize the earth? It is to surpass pain and suffering; it is to learn without limits; it is to love the reality you build.
I cannot ask you to go further, but neither should it offend if I declare, “Love the reality you build, and not even death will halt your flight!”
You will not fulfill your mission if you do not apply your energies to vanquishing pain and suffering in those around you. And if through your action they, in turn, take up the task of humanizing the world, you will have opened their destiny toward a new life.”
The opening remarks given by Antonio Carvallo set the tone further:
Dear Dr. Mathai, dear Mr. Rajagopal, dear Ms. Sudha Soni, dear Sudhir, dear Ajeet. Dear friends representing the organisms of the Humanist Movement and Silo’s Message, dear friends who accompany this occasion.
I am delighted to be celebrating the launching of the Asian Humanist Forum, with all of you. Our aim is to communicate to the world Silo’s message of Humanization with the goal to construct a Universal Human Nation. What better a day than today, the anniversary of Indian independence so strongly associated with the memory of Mahatma Gandhi and his universal call for non-violence.
The Forum aspires to send a renewed and powerful appeal to overcome suffering, capable of sounding meaningful and providing direction to every individual.
That message is a message of faith, of compassion, of recognition and trust in our own inner force, capable of guiding us through the most difficult circumstances. A message that persuades us to treat others as we like to be treated.
A message that helps everyone to connect with themselves, to access the profound and sacred that lies in our hearts and minds.
In times of big instability and confusion, like the present one, when even nature appears unpredictable and threatening, we need to hold together and find support in our center of gravity.
We think that the world is changing for the better and that we are at a turning point in our civilization, in the process of transforming into a universal human nation. This is new and unprecedented; we are facing the need for a profound change both socially and individually. The human being must be the central value in this change. We must learn to eradicate violence from our minds and our societies, since both are inextricably intertwined. This task needs to be undertaken now by every one of us.
This is in summary the message the Humanist Forum should aspire to deliver everywhere and to everyone. Because it is good, because it is just and because it is urgent.
To make it possible we all need to work together.”
After this, a tapestry of missions and visions, of actions and campaigns strung together with the thread that humanizes, commenced. Participants heard from Ghandians about their peace and non-violence programs, from grassroots NGOs addressing the different needs of the communities and sectors of society they work in, be they Muslims or young women who need education, about foot marches across India being planned from September 21, Day of Peace to October 2, Gandhi’s birthday, which is the International Day of Non-violence. And more…
Representatives from the five organisms of the Humanist Movement talked about what they do and stand for. The Community for Human Development works in the social field, helping “to raise the level of consciousness”. The Humanist Party is in the political field which greatly affects everyone, aiming to restore real power to the people and not resting on the interests of a handful. The Convergence of Cultures organism espouses the need for all the cultures to coordinate, coexist and learn from each other, acknowledging and respecting cultural diversity. Aspiring towards no borders, World without Wars and Violence, the organization that launched the Global March in all continents in 2009 calling for an end of nuclear arms and disarmament, is launching another World March. Now, it is expanding its scope from war and armaments to all forms of violence and aiming to educate the youth, the next generation, on the principles of peace. The World Center of Humanist Studies analyzing the crucial issues affecting the world today, looking for proposals and solutions. And, as all human beings have a spiritual part within, the messengers inspired by the book, The Message of Silo, works to carry peace within themselves to others.
The forum was spirited and lively, even going beyond the foreseen time as everyone shared and started connecting with each other. After an Asking to strengthen the resolve to carry on with the Forum’s mission, closing remarks pointed out that the internet was and is able to create and forge links. Thanks to this, it is helping to connect like-minded people within the environment of the World Humanist Forum which was just officially launched and will help it to go forward into the envisioned future. The website can play a big role to connect people across countries as organizations and individuals can join the Forum, inform, get in touch and collaborate with others. (https://www.whfasia.org/)
Everyone left, greatly inspired to expand this Humanist Work even to other Asian countries such as China, Vietnam, Thailand and Japan. As a participant, Pradeepan Madathil, commented, “ This is the voice of the times. The unity of non-violent peoples around the world, the togetherness of the volunteers, and the current global community waiting for such unity”
cooperation agreements and partnerships with other agencies, as well as reciprocal links with portals, platforms, news and communications media of specific communities and cultures. Pressenza is part of an extensive network of new media that achieves global reach for local proposals while they are supplied information with the material provided by the agency. Pressenza consists of volunteers with extensive experience in communication, social activism, cultural and academic fields. The agency is independent from any economic interest, the basic condition for its autonomy. We are columnists, reporters, photographers, graphic designers, videographers and translators on five continents who contribute our professional work without financial compensation. First established in Milan, Italy, in 2009, Pressenza is legally registered as an international agency in Quito, Ecuador since 2014 (Memo # SNC-DAL-2014-0011-O # 037 Agreement of June 4th, 2014 of the National Ministry of Communications) and we are organised into decentralized teams and newsrooms. With a presence in 24 countries, we issue our daily news service in English, Italian, Spanish, French, Portuguese, German, Greek and Catalan.
At this late date in August – have you just about browsed and dismissed just about every film available through your mainstream entertainment accounts? Bored with the usual slate of superhero movies, cops-and-murderer mysteries and documentaries that reveal little about the world and the human condition and the world we currently experience?
Well maybe the film Summertime and one of its backers, Tiger Tale Media could provide something different and worthy of your attention.
The film appears to be backed by Tiger Tales Media, whose website says, Tiger Tales Media is investing in a future for independent filmmaking grounded by rational optimism and a deep regard for the human condition. Founded as a means to facilitate and expand dialogues around humanist causes through both documentary and narrative film, Tiger Tales Media takes equity positions and awards grants that enable artists and storytellers to amplify their voices.
In addition to Summertime, Tiger Tales Media’s past projects includes several other documentaries that promise to be interesting , important and informative: The Social Dilemma is a documentary-drama hybrid which reveals how social media is reprogramming civilization with tech experts sounding the alarm on their own creations; Pray Away examines Exodus International and, according to the filmmaker to “tell the truth of the “pray the gay away” movement’s enduring harm.“; The Devil We Know is a film about the...is the story of how one synthetic chemical, used to make Teflon products, contaminated a West Virginia community. But new research hints at a much broader problem: nearly all Americans are affected by exposure to non-stick chemicals in food, drinking water, and consumer products. With very little oversight on the chemical industry in this country, we invite you to learn more about the problem and how you can protect yourself and your family.
Now…about Summertime…..here’s the press release:
Good Deed Entertainment announced today that their spoken word, Rotten Tomato certified-fresh hit film SUMMERTIME, directed by Carlos López Estrada (Raya And The Last Dragon (2021), Blindspotting (2018) and Marvel’s Legion (2017)), and executive produced by Kelly Marie Tran, will be available for fans to own beginning on August 27, 2021 and can be purchased through all major retailers including, iTunes/AppleTV, Amazon, Vudu and Google Play. The film can currently be pre-ordered at iTunes and a full list of where to purchase the film can be found at the SUMMERTIME website.
The film SUMMERTIME takes place over the course of a hot summer day in Los Angeles, following the lives of 27 young adults as they intersect. A skating guitarist, a tagger, two wannabe rappers, an exasperated fast-food worker, a limo driver—they all weave in and out of each other’s stories. Through poetry they express life, love, heartache, family, home, and fear. One of them just wants to find someplace that still serves good cheeseburgers.
The film was developed over a summer workshop with the young poets, who were all part of Get Lit – Words Ignite, an LA based nonprofit that fuses classic and original spoken word poetry to increase teen literacy on the page and in visual media. All 27 poets served as co-writers and stars in the film.
As part of the film’s social impact campaign, a full one-of-a-kind, comprehensive educational curriculum has been created for schools nationwide focusing on grades 9-12+. The curriculum includes access to Get Lit’s brand-new, interactive online poetry platform Uni(verse), currently in open beta,being made available at no cost to educators, thanks to an Uproar grant from Tiger Tales Media. The curriculum is aligned with the following standards: Common Core, SEL (CASEL), English Languages Acquisition, Visual & Performing Arts (VAPA), Texas Essential Knowledge and Skills (TEKS) and CPalms (B.E.S.T Standards)and is paired with engaging clips from the film. It is also modified to meet the needs of ELL and GATE students as well as students with special needs.
SUMMERTIME was released in theaters nationwide beginning on July 9, 2021, and will be available to rent later this fall.
2020 was HumanistFreedoms.com’s first full year of operation. We enjoyed publishing articles promoting and celebrating humanism and our common humanity. We thank our contributors, readers and visitors for making http://www.humanistfreedoms.com a unique online magazine.
Please follow our website, share articles with your friends and help us grow. At the end of February, we had reached half of the views we had for all of 2020! As the month of July comes to an end, we’ve surpassed our total views from last year!
Now for 2021 we are looking for even more essays, articles and stories to share! We are not able to pay for articles (yet) but we want to hear what you have to say. This month, themes that we want to explore include:
Contemporary Humanism’s Biggest Priorities and Challenges for 2021
Leadership Within The Humanist Movement
Humanism and Secularism
Humanism and Human Trafficking
Humanism and Global Population
A Humanist Perspective of Radical Politics
Humanist Photography: Photographer Review
Humanism in the Arts
Humanism Behind the Mask: Maintaining Respect and Compassion During the Pandemic
Humanism and the Environment
Humanism and Freedom of Expression: Lessons From 2020
Humanism and Freedom of/from Religion: Global Lessons
Humanism and Architecture
Book/Movie/Music/Arts Review: A Humanist Recommends….
Do you have an idea that isn’t on our list? Let us know. Inquire at firstname.lastname@example.org