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I do that quite deliberately because I don't want the things I'm thinking or working on to become an
ideology or a brand, or something that people can use as a name. Are media outlets for corporations
and the size and the power of that immune system. What do you got, like an emu feather veil, a bush
tucker wedding cake, is the father of the bride going to give her away and then throw a boomerang.
And each time you have to take a little bit more and a little bit more under the illusion that we can go
on forever, like there's an exponential function in the universe, when they just really can't. There's
this bad physics within this global curse, the illusion of infinite growth. The aim is to increase the use
of high impact teaching strategies, have consistency in practice across disciplines, and create
common pedagogical language that allows for cross-disciplinary conversations to occur. You know?
You don’t film it so we don’t have data or anything because you don’t do that, but, you know, it just
closed up, you know, closed up and it was just this tiny, thin line, you know, it was to the volume of
the cut, but then it just closed right up until it was like a scratch. You embedded in it. You know
you’re a node in there and you have free will, but you’re part of that system. It can only be
embedded in the landscape and it can only be through the ceremony. Not architecture. Older stuff,
agriculture, you know, that they’re doing before anybody else had been doing it for tens of thousands
of years there. What I'm talking about are the assumptions you have before you even start measuring
or theorizing or figuring out gravity. And you know the land what people refer to as nature often now
that’s the patterns of nature that these things in the movements in that they direct you in your
governance, in your trade and in your family structure, your values, all of these abstract. No, that’s
it’s there’s so much in that book that just makes me cringe because I look at it and there’s a
patterning that’s happened that I wasn’t aware of where I was running guru programming. We
acknowledge and pay our respects to all Aboriginal and Torres Strait Islander peoples and their
Elders, past and present, as the custodians of the world’s oldest continuous living culture.
Nevertheless, all the teachers in the study agreed that if Indigenous knowledge and ways of knowing
were to become integrated in the curriculum and implemented, then elders should be at the forefront.
Phrases like “no logic” and “their lack of logic” communicated a strong deficit view of local culture
and knowledge. It’s about talking to everybody and listening carefully. So that’s why that comes
with a whole heap of other ones that are attached to that, you know, like mud shell and black
cockatoo and all these different ones that are all in that same story. And all we're allowed to really
talk about changing or affect changing is just little bits and pieces of cultural change. I mean,
horrendous stuff, kids just being scarred for life and killed and horrible things going on. Yeah, I
mean, it’s interesting to consider how indigenous knowledge might have changed that journey. You
know, they haven’t been doing sustainable hierarchies, et cetera. Everyone’s divided, but it’s very
simple just for communication. And it’s not about one of them coming out on top in a decision being
made in one in the favour of one or the other. So if you don’t have a healthy community that
prioritises care and this centres the woman and child, the mother and child, if you don’t have a
healthy community, you don’t have health. I mean, look, I’m never going to look at the coat of arms
again in the same way. Patterns Indigenous Balance Nature Systems -- -- Follow Written by Miles
Seiden 232 Followers A (com)passionate creative consultant for visionary organizations. But
anything that you’re doing yourself for yourself, that’s an illusion. This knowledge came together in
an interface with systems used by DET New South Wales, Western Region. Sand Talk is as close to a
conversation as I’ve ever had with someone through their writing, and has influenced my thinking in
ways I can only hint at here.
And it’s like, Well, if we can just apply this bit, if it’s like, “Oh, OK, well, Native Americans.” you
know, they have a verb-based language instead of a noun based language. That keeps going up from
the individual to family to clan to tribe with all the clans, but then to a regional group of tribes who
were also in a collective relation. We would have come out of it going, “Hey, maybe this is the way to
go.” Let me. Maybe what we should be doing is this. Lessons from the past, and that’s the theme
we’re going to be exploring a lot more this year. Tell me who you can vote for for a degrowth
economy. The liberal model will tell you that if you want to have a movement, it must be organized
around a mission statement, a set of KPIs, and a boss, that you have to have a leadership structure in
place, and that you need deliverables, and a clear cut solution. Now do some firsthand research, right
where you are. Our resources are dwindling because we keep taking and not giving back enough. We
acknowledge and pay our respects to all Aboriginal and Torres Strait Islander peoples and their
Elders, past and present, as the custodians of the world’s oldest continuous living culture. He hopes
we'll tear his house down because it's insured for more than he could get for selling the place. Megan
is a scholar at RMIT in Melbourne, who is currently researching the connection between blockchain
and indigenous knowledge systems. She is of Barada and Gabalbara heritage of Northeast
Queensland, Australia. He’s an academic and art critic, a poet, and a researcher who belongs to the
Apalech Clan in Queensland, Australia. You know, they haven’t been doing sustainable hierarchies, et
cetera. Like at the national level, they must have spent millions just on the consultation. Ways of
living within our landscape that has been altered horrendously. We need to keep digging up those
minerals that are under you because that's the only thing that's keeping Australia afloat. They think
just because they can do number tricks and word tricks to get around having to pay the piper on this
and that, that it's real. I’m not responsible for that.” And it’s like, well, in our way yes you are. You
know. If it does replicate the same way repeatedly, that thing is going to stagnate. Download Free
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unavailable. It’s something that settles, you know, something that’s been an imbalance and causing
problems for hundreds of years. Even the critique of the critique is co-opted, and it's all twisted
around and like really disingenuously feeding back all power to the center and spraying out entropy
all over the place. In fact, it's probably worse odds than that because you've got all of your chances in
one basket. I do that quite deliberately because I don't want the things I'm thinking or working on to
become an ideology or a brand, or something that people can use as a name. Personally, like
individually, that was for something that the elders said. Dr. Yunkaporta is from the Apalech clan in
Western Cape York, Northern Queensland. The spiral of a sunflower seed head follows the same
golden ratio as the Milky Way galaxy. There are lots of different provinces, all with different
languages, you know, and you sort of go, OK. It's like all these deliverables and markers in
relationships.
Dr. Tyson Yunkaporta: It's about having a worldview and a set of assumptions, and not politicized or
ideological ones. Today, she enjoys painting with her best friends Jean Walmbeng and Janet
Koongotema. But you know, when you look at that, it’s there’s more diversity of language, you
know, per square inch than any other place on the planet. They’re sort of more open in terms of
bringing all different kinds of people in and sending others out. Like at the national level, they must
have spent millions just on the consultation. Within the net of liberalism, anything you do or say, the
minute you give it a name, it's finished. What do you see as the first thing that sort of went off-
balance, that then rippled off to everything else? Dr. Tyson Yunkaporta: The first thing that caused
me to notice it or for it to happen in the world. He carves traditional tools and weapons and also
works as a senior lecturer in Indigenous Knowledges at Deakin University in Melbourne. So we’re,
you know, we’re perching here on 65 for now. Dr. Yunkaporta is the author of Sand Talk: How
Indigenous Thinking Can Save The World. You can’t harness the power of the placebo effect in
science because you know it doesn’t work like that. Kamea Chayne: There's always a cost to scale
and growth. All of this plays into culture wars, where it's often so simplified into just binaries of
people in this faction against that one. You travel up the handle, with more incidents and tension and
conflict created as you go. He carves traditional tools and weapons and also works as a senior
lecturer in Indigenous Knowledge at Deakin University in Melbourne. It’s just that. I don’t know.
Maybe it’s because the northern hemisphere spins the other way, but for some reason, you know,
people started doing it backwards. The government actually delivered an apology for it. Firstly it is
conceived as a practice related to the steps of the teaching and learning process. No other being on
earth moves at our speed or causes as much destruction. You can change your subscription
preferences or opt-out at any time. You know, they can’t say not guilty but be lying because
everybody knows what everyone’s done. One teacher said she was “made to feel that you don’t have
a right as a non-Indigenous person to explore Aboriginal culture.” There was a “fear of
overstepping”. It's more than just proposing a degrowth economic model. I mean, I think one could
argue that it hasn’t played out over the last 10000 years. And often it’s not even a word, but like a
suffix that you put on the end of a word, you know, like you’ve got all these sorts of suffixes that
come in the end of the word in the meantime or place, but saying that it’s the same suffix, you know,
so there aren’t separate words for those things. And it was like, Well, you, you’re coming to this
place where that woman died and you’re going to have a punishment cut for that. I think we have so
much to learn from traditional cultures, from the way we have evolved. A long time ago, there was
never that was never addressed. That's the kind of unspeakable privilege we're talking about—there's
a whole heap of people who have been living in such a bubble that nobody's ever hit them before.
You know, they haven’t been doing imperialism there.
They are found or created in the sacred process of learning, managing and developing this
information within social systems that have stood the test of time for millennia. (page 165). The
underlying both-ways philosophy of the Institute is examined and how it was implemented in two
preparatory courses (a science education course and a science content course) for primary and middle
school teaching is described. So, you know, of course, the land set them straight again, and it usually
takes a few centuries. But yeah, but I still had the notes I’d taken, but I didn’t have them written
down. But then I also make sure that people understand that’s my prejudice as well, because, you
know, emu people might say, Well, they do like people with Emu Totem see the stories very
differently. You know what, if what if it was more about, OK, you’re going to stay local, you’re
going to stay in your county, in your shire, whatever it is, we cannot do that for six months a year.
And it's going to be hard just to forgive and then hand over all this wealth of knowledge and
relationship and everything else to the people who are still holding the capital from the last great
heist and are not going to give it up or share it anyway. And that might be the resolution that might
be the legal action that happens. Kamea Chayne: I'm very much in my thought process where I'm
trying to make sense of it all, so I don't think I have a conclusion. Consulting in this sort of
aggregated that, and they just picked out the parts that were in common right across the board for
every single group. We’ve gone deeper, used some higher order thinking, synthesised and found that
Cultural Interface. There's nothing you can vote for that actually would change anything. And I don’t
know, I just feel like if people could have been on a lockdown in their regions rather than in the
houses or in the neighbourhoods, even then that would have been a very different outcome. I'm
curious to hear a little about your background that inspired your interest in this focus, and as you
traced back into history what you pinpointed as the beginnings of our erosion of relationships,
desires to dominate, and the unraveling of creation. The aim is to increase the use of high impact
teaching strategies, have consistency in practice across disciplines, and create common pedagogical
language that allows for cross-disciplinary conversations to occur. However, profound shifts in
understanding were found for individual teachers who engaged in reflection that addressed the
following Cultural Interface Protocols. To find out more, including how to control cookies, see here.
Kamea Chayne: Yeah, so as we're closing off our conversation before we go into our lightning
rounds, I want to bring up something that you shared before. And it’s not about one of them coming
out on top in a decision being made in one in the favour of one or the other. I mean, we’ve been on a
human journey for millions of years and really since the agricultural revolution, it is literally not even
one percent of our journey. You don’t often hear that, but there are, you know, so I belong to a
patrilineal culture, which means you take your father’s name and father’s totem. But at the same
time, you are so bound up in a network of relational obligations that you also can’t do the wrong
thing and start to pollute the commons or extract more than you should or do something that will
create disharmony. We acknowledge and pay our respects to all Aboriginal and Torres Strait Islander
peoples and their Elders, past and present, as the custodians of the world’s oldest continuous living
culture. It can only be embedded in the landscape and it can only be through the ceremony. Life
itself is so powerful—the amount of energy that's being produced constantly just by the biomass on
the planet. With this sort of culture war that is going on, it's really hard to properly communicate with
people with nuance. And it’s just crazy and showing off and trying to bust everybody and all that
sort of thing. He carves traditional tools and weapons and also works as a senior lecturer in
Indigenous Knowledges at Deakin University in Melbourne. And that can only end in one way,
which is probably North Korea and a half dozen other places getting bombed. You know, yeah. So
we have those stories here and Tower of Babel kind of stories, you know.
Like, if they can get out of paying the fine for the pollution, or if they can get out of anybody seeing
all the cancer or they can say all of the cancer from what we dumped was actually caused by
something else, that's real then. And so that’s what happens when you scale it beyond the local, you
know, communications in terms of sense-making, you know, once you try and scale so that
everybody is supposed to be lock in the thought when data and have a general agreement on what’s
real, that it’s just this immune response of this global system is just amazing at breaking up
something like that. It provides an embodied account of both Yunkaporta’s learning journey as well
as rich models of the Aboriginal Pedagogies and First Nations peoples epistemologies (ways of
knowing) from which this learning is dynamically situated. He explains why we need to have an
agency in violence and describes how western civilization has subjugated women and femininity.
And all these different levels of role have different names until you arrive at a continental common
law and that’s sustainable and regenerative and prevents imperialism because your most sacred
knowledge is also stored by somebody or a group of people in another tribe, maybe thousands of
kilometres away. All of these fit, healthy, supplemented. Awesome. “Oh, my immune system is
bloody amazing.” You know, that’s great. You know, they can’t say not guilty but be lying because
everybody knows what everyone’s done. Below are the six phases of this methodology along with
my generalised summaries of the role of each stage in the process. Or would any sort of unified
effort to topple power end up just replicating the pattern again? Dr. Tyson Yunkaporta: It's funny
because it seems to me there are two BLMs—there's the one that has organizational status and
accepts donations. When basic building blocks of existence, like energy and matter and resources
and power, are being named, used, measured, valued, with value being created out of them. But with
this guy, I’ve had the opportunity to talk. Kamea Chayne: There's always a cost to scale and growth.
This is a shift away from just Indigenous Curriculum and towards more Indigenous Pedagogy.
Through Sand Talk, Tyson offers a template for living and perspectives on how we can make better
sense of the world. So the research has been done, but it’s just amazing because the echidna has the
biggest brain in relation to the body size of all mammals. You know, in response to that, you end up
with a wellness sort of industry. And social systems of people living in, for example, a rainforest,
should look different than people living in a desert or the Arctic or grasslands because the law of the
land and the elements is different everywhere. But yeah, so you might have, you know, Emu totem
on one side and kangaroo totem on the other and you’re only allowed to marry across. In this review
paper, various perspectives on the role of indigenous knowledge in the science classroom are
explored. Two alternative conceptions of both-ways are identified. I don’t think I’ve ever been more
disturbed by anything. He hopes we'll tear his house down because it's insured for more than he
could get for selling the place. You know, there is community health, but then this public health at a
national scale which, as we’ve seen, it doesn’t scale well, you know. So how do we at the same time
recognize that language is important, so we can, for example, share that it's much more nuanced
today than Black and white, alongside resisting those statements being co-opted and watered down?
Dr. Tyson Yunkaporta: This system of liberalism. I mean, I was going to ask you, you know, about
this pandemic and what lessons would the traditional knowledge given us and how would we have
done it differently if indigenous knowledge was in charge. We're talking about the burning of so
many resources to make that happen—wholesale destruction of lands, places, peoples and
communities. He’s also a senior lecturer in Indigenous Knowledge at Deakin University. If it does
replicate the same way repeatedly, that thing is going to stagnate. You’re this perfect, you know,
being who’s ready to, you know, be a warrior for the, you know, your national identity or, you know,
your corporation or whatever, but you’re not an island. And all of the migration of modelling that’s
been done in archaeology, that which is the narrative that we have cobbled together from very limited
data.