• Embed Doc
  • Copy Link
  • Readcast
  • Collections
  • CommentGo Back
Download
 
Journey to Authenticity
 by Jay Taber In the largely synthetic reality we inhabit as residents of a consumer culture, it is often difficult to findrefuge from the commercial onslaught, but it is essential that we create such spaces if we are to beginour journey to authenticity. Taking time to think may seem like an obvious point of departure for this journey, but without a peaceful space to consider reliable guides -- absent the intrusion of imbecilic pseudo adventures -- the first step is never taken. Rejecting counterfeit society positions us to begin our  journey, but it does not get us underway to a healthier mindset; the work that encompasses requiresembracing genuine relationships that only reveal themselves one step at a time.I don't remember when irony and paradox became my constant companions, but I do recall beingvaguely aware of their presence from a young age. Perhaps like layers of redwood bark they slowlyaccumulated around my young psyche until they became deeply-furrowed with time. Awareness itself is a phenomenon worth reflecting on, and indeed formal studies of the history of consciousness areeven offered in academia, but irony and paradox only became tangible to me as a result of civicinvolvement—an arena where human frailties and contradictions are magnified.Finding humanity in places where I'd least expect it, as well as experiencing its betrayal from quarterswhere I'd hoped for better, has tempered my expectations while simultaneously giving meencouragement. As I acknowledge the need to find hope somewhere among the ruins of humanrelations, I am repeatedly reminded by natural, uncoerced acts, that perhaps generosity is a moreauthentic attribute than selfishness, and that cruelty is thus contrary to the order of things.Living within the boundaries of a TV empire, yet nourished by an indigenous culture that produced themind of Momaday and sense of Silko, I can fully appreciate the development of my longtime friends aswe walk together through the forest of forlorn kin and kind. Working with fellow imperfect beings inan already perfect world only accentuates my reliance on them as perpetual patterns woven inexorablyinto the fabric of my existence.As is often remarked, sometimes the most obvious things are hidden in plain sight. While occasionallythis is due to a simple matter of neglect or a pre-conditioned blindness to other points of view, in thecase of indigenous invisibility, our inability to see the forest for the trees is more often than not due tothe monumental wall of denial meticulously constructed and maintained by state-centric institutionsand market-oriented media.With the resurgence of indigenous leadership in North and South America in recent years, the criticalmass of the world’s unrepresented ancient nations and original peoples is finally beginning to dismantlethis 500-year-old wall. And despite all the distortion and deception mustered by modern states likeRussia, China, and the US, the authentic message of peoples close to nature is getting through. Thatmessage -- that they, as the ancient seed of later migrations, are the proprietors of a naturalconsciousness vital to the survival of mankind, and perhaps more importantly, are ready to share thisknowledge with anyone willing to treat them with respect -- comes none too soon.As we witness the collapse of the planetary ecosystem and the breakdown of modern states built onfoundations of aggression, this act of generosity by the Fourth World is one we would be wise toaccept. But whether or not we enter into this new relationship with the world’s 7,000 survivingaboriginal societies, depends largely on our willingness to listen attentively to their stories and to learn
 
to navigate the sacred dimensions of human relationships. From the Mapuche in Chile, to the Naga inIndia and the Sami in Sweden, the World Indigenous Movement -- catalyzed thirty years ago by First Nations in British Columbia -- is now gaining recognition in international fora like the EU, UN, andInternational Criminal Court; how we respond to this moral challenge will determine whether our future is one of rapprochement and coexistence, or one of violence and misery.The World Indigenous Movement is now fighting what Fourth World nations perceive as the final battles to protect their lands, knowledge, and ways of life from total annihilation. All the world’snatural resources, governing institutions, and economic structures are involved in this conflict. Absentsatisfactory resolution of this fundamental disagreement, no modern societies will long be able to meettheir basic needs in terms of mobility, energy, security, food, or water. As Dr. Ryser of the Center for World Indigenous Studies put it, “What the people in the Fourth World nations think, decide and do ontheir own behalf will decide much of the world’s international policies for generations to come.”On the whole, Americans are morally unfit for self-governance. Raised, trained, and educated to beacquiescent, the activism required to lead an independent democratic way of life is a practice in whichthey are utterly unskilled. Authentic, consensual, social democracy is entirely outside their personal political experience.The Civil Rights Movement was co-opted by state and market interests. The human rights movement,likewise, was defeated by international institutions -- such as the UN and World Bank -- that servethese same interests. The indigenous movement, however -- united by relationships and values that precede states, markets, and institutions -- remains a viable social phenomenon, offering an authenticcounter-narrative to the synthetic corporate message. Whether the latter can endure long enough toattract sufficient support from civil society to affect a change to a sustainable way of life, remains to beseen.When the Nazis marched into Oslo in April 1940 on the heels of the
 Blitzkrieg 
that knocked out allmajor communication, transportation, and defense infrastructure, the Norwegian people knew theywere in trouble. And while resistance to the conquerors and collaborators was initially haphazard, thevolunteers of what became the Home Front committed themselves to what they realized was going to be a long process of liberation through combined efforts of civil and military organizations.When the fascists returned to power in Washington with the 12/12/2000 imprimatur of the U.S.Supreme Court, many Americans likewise knew they were in trouble, and, like the Norwegians,realized the process of liberation was going to take a long time. Perhaps, though, because of the media-induced subversion of the American public mind and the collusion of national political leadership thatlegitimized the occupation of the seats of power in the American capitol by a government of traitors,the process of liberation has itself been subverted less by bewilderment than by a failure of imagination.As Tore Gjelsvik observed in his book 
 Norwegian Resistance 1940-1945
, "The occupation did not onlycall forth self-sacrifice and patriotism; it was also fertile soil for egotism and greed for gain." Leaderslike Norwegian Supreme Court Chief Justice Paal Berg -- similar to American whistleblowers SibelEdmonds and Ambassador Joseph Wilson -- gave his nation a dawning self-respect, but the war of liberation was won by a combined will to resist sustained by professors and students, shipowners andsailors, connected through an underground press and maintained by funds raised to help those keepingthe front line intact.
 
Morale in Norway was strengthened by, "hindering fraternisation with the enemy and isolating him andhis Norwegian henchmen." Loyal Norwegians wore the Norwegian King's emblem 'H7'; perhapsinstead of '9/11' emblems, Americans should display '12/12' insignias, and never hesitate to explain itsmeaning.As Gjelsvik recalls, "We had lost our capacity for further military resistance...but the struggle againstthe political pressure and against a subversion of the mind had to be taken up at once, or else the basisfor other forms of resistance at a later period would crumble away." If we wish to remove theoccupying power in our country, patriotic American opinion makers, likewise, will need to encourageand sustain authentic resistance---not profit-seeking poseurs.As both Gerry Adams and Nelson Mandela will tell you, democracy is a discursive process whereeveryone must be listened to; anything less is simply rule by repression. If our governance structures(such as majority rule) don’t allow for consensual participation by all citizens, then they must beabandoned for a system that does.Confederated regions with aboriginal autonomies is not a new concept or practice on this continent, nor are subsidiarities in land use, education, or economic development. Because some federal obligationsremain even with devolution of some powers to more appropriate, even localized levels, is no reason toabandon our attention to preparing for self-determination. Creating authentic, democratic architectureand infrastructure while subverting empire opens up opportunities for literally anyone who wants to beinvolved.Perhaps we should concern ourselves with exhibiting behavior that young people would be proud toemulate; if nothing else, we will at least retain the sense of dignity required for furtherance of humanityafter the fall. If that means creating new conventions borrowed from other cultures and traditions, thenso be it; we have the cultural diversity to accomplish that. Making the connections to achieve this task is the only justification I can see for investing our time in online discussions; at some point we mustexperiment for ourselves. Family, clan and tribe are nurseries for larger solidarities.One of the advantages of a network (versus an institution or other dogmatic organization) is that we cantake the experience and best ideas of each independent correspondent and put them to use. Call itsynergy or symbiosis, but the cooperative creation of narrative through unmediated, intentionalcommunication enhances our estimate of the situation, allowing us to develop more effective plans.People with experience in social conflict who have developed curricula on the subject bring a perspective to our discussions that is useful, authentic and unique.The recent showdown at the United Nations over whether or not indigenous peoples should be treatedas human beings, is instructive in that it provides an opportunity to educate, reflect, and reassessrelationships between first and fourth world peoples. As an ongoing dispute, the conflict betweensynthetic states and authentic nations is literally foundational--not only in how we are to live together and coexist, but perhaps more importantly, whether we choose to end a destructive way of life andembrace a more creative future.For all the contrived complexities of commerce taught in business schools, economics boils down togetting what you need versus what someone else wants. There exists no better illustration of this thanthe global struggle of indigenous peoples to prevent states and corporations from laying waste to theentire planet in the pursuit of luxury goods.
of 00

Leave a Comment

You must be to leave a comment.
Submit
Characters: ...
You must be to leave a comment.
Submit
Characters: ...