Traditional societies
around the world understood land in ways different from the modern
interpretation. In many countries, especially the “developed” ones, land is
considered to be a commodity—in other words, something having economic value.
Yet, such a definition
of land is quite a modern phenomenon. A look back at the epics, whether the Odyssey or the Iliad in Greece, or the Mahabharata or
the Ramayana in India, shows the landscape to be dotted
with sacred spaces—whether mountains, rivers or groves. These sacred places, where
the individual could connect with the spiritual, became celebrated in
literature, in festivals and in the cultural lives of the people.
In aboriginal cultures
throughout the world, this understanding survives. They
show a much more nuanced view of land than the dominant culture’s; one which
includes spiritual, physical, social
and cultural connections. Indeed, if there is one singular,
distinguishing feature to all aboriginal religions, whether in America,
Australia or Brazil, it is this relationship to the land.
Autrailian Aboriginal (Palyku)
woman Ambelin Kwaymullina explains: “For Aboriginal peoples, country is much
more than a place. Rock, tree, river, hill, animal, human – all were formed of
the same substance by the Ancestors who continue to live in land, water, sky.
Country is filled with relations speaking language and following Law, no matter
whether the shape of that relation is human, rock, crow, wattle. Country is
loved, needed, and cared for, and country loves, needs, and cares for her
peoples in turn. Country is family, culture, identity. Country is self.” [1]
With
the arrival of colonialism and now globalization, this relationship is being
damaged. An increasingly global free market has
meant disappearing borders, skyrocketing corporate profits and an increase in
wealth for some. But not everyone has shared in the benefits of globalization.
In every corner of the world, the traditional lands of Indigenous peoples are
under threat as governments and corporations seek to dispossess the people and
exploit their abundant natural resources.
Linda Bull,
a Cree from Goodfish Lake First Nation says the problem of globalization is not
new. According to her, Native people in Canada have been fighting it for
generations under another word - assimilation. Globalization and assimilation
both seek to separate indigenous people from the land, to make them disappear.
The Cree people have not forgotten their connection to the place. Protection of
the land is crucial for Native people because, according to her: "when our
lands disappear, we too all will disappear." [2]
[1] https://www.creativespirits.info/aboriginalculture/land/meaning-of-land-to-aboriginal-people#ixzz4k5lQ5cKg
[2]
http://www.ammsa.com/publications/alberta-sweetgrass/globalization-blamed-cultural-losses
Mohan Ashtakala is author of "The Yoga Zapper." published by Books We Love.
