Kincentric ecology and bioregional animism

Iwigara

"Indigenous people view both themselves and nature as part of an extended ecological family that shares ancestry and origins. It is an awareness that life in any environment is viable only when humans view the life surrounding them as kin. The kin, or relatives, include all the natural elements of an ecosystem. Indigenous people are affected by and, in turn, affect the life around them. The interactions that result from this ‘‘kincentric ecology’’ enhance and preserve the ecosystem. Interactions are the commerce of ecosystem functioning. Without human recognition of their role in the complexities of life in a place, the life suffers and loses its sustainability. Indigenous cultural models of nature include humans as one aspect of the complexity of life. A Rarámuri example of iwıg will serve to enhance understanding of the human–nature relationship that is necessary in order to fully comprehend the distinct intricacies of kincentric ecology."

Kincentric ecology is a word coined by Dr. Enrique Salmo'n a member of the Rara'muri people of Northern Mexico. "Life in any environment is viable only when humans view their surroundings as kin; that their mutual roles are essential for survival." Salmo'n points out quoting Leslie Silko This perspective is a natural sense which emerges out of relating to the world from an animist perspective. The sense of oneness with family members, with kin expands not to just all of humanity but all other-than-human-persons the life-place itself. Whether this relationship is understood from a more metaphysical context or from a souly social context the feeling of kinship with the ecological world with the life-place one lives within is summed up quite nicely by chief Richard Atleo of the Nuu-Chah-Nulth people...

The Creator made all things one.

All things are related and interconnected.

All things are sacred.

All things are therefore to be respected

In this above statement we can see how the animist way of relating brings about a sense of kinship, that which we relate to is thus a relative... there is not one thing that we cannot relate to or have a relationship with, we are thus relatives, those who relate with one another, we are related, we exist because of relationship, we are one big family, made of the same stuff, the same blood, the same body, soul, spirit, we are made of star dust, we share the same breath will all that is, we are one family, we are one.


This sense of oneness is rare and often debated or sought after by mystics and philosophers in other non-animist traditions. Mystics spend life times dedicated to this "one taste" that transpersonal philosopher Ken Wilber speaks of. Within animist traditions this "one taste" quite often is a given, the foundation that all other experience is built upon, a humble awareness and a simple point of view not held on high as the ultimate transcendent experience but the basis of all experience. Stories, rituals and ceremonial practices maintain this experience in the daily lives of animists, initiatory, and polyphasic transrational methods maintain and develop differing levels and degrees of this awareness according the the individual needs of members of animist society's, to further, or deepen this awareness of kinship and oneness, for the benefit of the entire ecosystem. Examples being the Amazonian traditions of initiatory experiences and education with the entheogenic plant teacher ayahuasca or solitary fasting practices in many animist traditions world wide.


If animism is a kincentric practice then bioregional animism is a kincentric as well as region or place-centric relational ontology. Bioregional animists there for focus on immediate and local kinfolk. They interact with their relations daily and intimately, of coarse they are one with the larger whole, the totality of existence even, but choose to focus quite pragmatically with the ground under their feet and the sky above their heads, the other-than-human-persons that are their immediate relatives living just next door so to speak. Why? Why not focus on say the Amazon when your living in New Jersey your one with the Amazon you can work with the spirits of the amazon your distant kinfolk, why not? The simplest most heart felt answer I can come up with to that and the main motivation for being place centric in our kincentric world view and daily practice as an animist is that we are needed where we stand. Our family needs us where we are and by focusing our efforts and our putting attention into our local relationships with our relatives we establish the right conditions for life to be good where we ARE... "Life in any environment is viable only when humans view their surroundings as kin; that their mutual roles are essential for survival." by this she means our current surroundings, look around at what surrounds you. What are your relationships with the kin surrounding you? Who are they do you know their names... their individual names not species names... what they call themselves. Do you know how to speak their language? Do you treat them with respect and honor? Is there love in your relationship with your larger family? Do you communicate with them? As an animist or some one interested in or practicing shamanry what is your relationship to the land you live within, with the your kin next door? These are the questions bioregional animists ask themselves.