Those seven sins are separation of humans from nature, human supremacy over nature, denial of spirits in all beings, denying that human rights begin with nature’s rights, Conservation as a "Humanitarian" Act, not a Sacred Duty, Faith in Science and Technology as Salvation, Environmental Laws That Erase Spirit-Hotspots

The first sin, the separation of humans from nature, is perhaps the root of all others. In Western society, humans are often seen as separate from and above the natural world, leading to exploitation and destruction of natural resources without consideration for the interconnectedness of all living beings. Indigenous teachings remind us that we are a part of nature, not separate from it, and that our well-being is intimately linked to the health of the planet. We are inter-related, inter-connected, and inter-dependence. Therefore, whatever we think about and do on nature will directly and indirectly affect us.

The second sin, human supremacy over nature, is closely related to the first. This belief that humans are superior to all other beings has led to the belief that we have the right to dominate and exploit nature for our own gain. This view has caused human beings considering that they can do whatever they can based on their needs and wants over nature. They thought that cutting down trees for development, turning mountains into valleys in mining operations, fencing animals into small boxes for business purposes, and wiping out indigenous peoples from the land for the sake of development have been regarded as logical consequences of modernisation projects. This sense of entitlement has resulted in over-consumption, habitat destruction, and the extinction of countless species. It is imperative that we shift our perspective to one of humility and respect for all life forms on Earth.

The third sin, denial of spirits in all beings, reflects a materialistic worldview that denies the spiritual essence of the natural world. Indigenous cultures recognize the presence of spirit in all beings, from the unseen beings as well as smallest insect to the tallest tree. When we acknowledge and honour this sacredness, we are more likely to act in a way that is in harmony with the Earth. It is not to be confused with a view that everything is spirit. The most concerning view that conventional conservation has shown so far is excluding the spirit-hotspots, undermining that there are spirits behind the biodiversity, there are spirits that cause those diverse life to evolve, exist and get recycled. Spirits do exist, speak, sing, respond to stimuli and also cry when human beings do not this very basic existential knowledge and awareness.  It is time now to return to this truth of existence.

The fourth sin, denying that human rights begin with nature’s rights, highlights the importance of recognizing the intrinsic value of the natural world. If we do not respect and protect the rights of spirit and nature who came into being far before us, then we are ultimately compromising our own well-being. Conservation efforts must prioritize the health of the spirits, ecosystems and species over short-term economic gain. Assuming that whatever we do on nature and other beings will not affect us is a mistake human being ever committed. Morally speaking, whatever we humans do against other beings do affect our own. Likewise, considering indigenous peoples as parts of the problem in conservation work and excluding them from conservation efforts have been a mistake in our modern conservation paradigm and efforts.

The fifth sin, viewing conservation as a "humanitarian" act rather than a sacred duty, reveals a lack of reverence for the Earth and a shallow understanding of our interconnectedness with all life. Conservation is not just about saving cute and cuddly animals for our own enjoyment or protecting specific species on earth because of our passion; it is about honouring the diversity and beauty of the natural world and ensuring its survival for future generations. It is about human obligation as an act of humbling ourselves as the most responsible being on this planet Earth that have caused so much destruction to this life. It is an act of humbling ourselves as fellow beings who understand and has the innate capacity to respond to environmental problems. It is in reverence to the reality that we are not here alone, we are not here because of ourselves, and they were here before us, they are our origins, our nurturers, our teachers, or protectors, our sustainers, and finally our home to which we return to after this life.

The sixth sin, faith in science and technology as salvation, highlights our society's reliance on technological solutions to environmental problems. While science and technology can play a crucial role in conservation efforts, they are not a panacea. We must also begin by cultivating a deeper spiritual connection to the Earth and adopting sustainable practices that prioritize the well-being of all living beings. Most environmental destructions were brought into life since scientific and technological revolutions began not more than 300 years ago, and therefore, indigenous approach of Spirit-Led Conservation should become our complementary paradigm.

The seventh sin, environmental laws that erase spirit-hotspots, calls attention to the ways in which legal frameworks often fail to account for the spiritual significance of sacred sites and landscapes. Spirit-hotspots generate biospheres or biofield that keep life evolves, nurtured and recycled, that attracts and keeps certain beings (biology) to grow and the others to go away and find other hotspots. Spirit hotspots are the essence of bio-diversity. Indigenous conservationists will argue that spirit hotspots are responsible for bio-diversity and cultural diversity. When we prioritize economic development over the protection of sacred spaces, we are erasing the spiritual heritage of Indigenous peoples and undermining the well-being of the Earth.

In conclusion, these "7 Deadly Sins of Modernity in Relation to Nature and Conservation" serve as a powerful reminder of the need to reevaluate our relationship with the natural world. By acknowledging the flaws in our current worldview and adopting a more holistic and spiritually grounded perspective, we can work towards creating a more sustainable and harmonious future for all beings on Earth.

Scientific development and technological innovation may offer sustainable development practices, green or regenerative economy, appropriate technologies, and conservation related mobile applications as parts of conservation efforts, however, excluding spiritual aspect in conservation is certainly a serious crack that requires reconciliation between the two frameworks: modern and indigenous.

by Elder Wewo Kotokay, Melanesian Conservation Elders, Inc.

by Elder Wewo Kotokay, Melanesian Conservation Elders, Inc.

The Land is Not a Commodity—It is Life Itself 

Across Melanesia, from the highlands of Papua New Guinea to the islands of Vanuatu and the Solomons, the earth beneath our feet is more than just soil—it is our ancestors, our identity, and our survival: our own life. The campaign slogan "Land Is Life" promoted by the Melanesian Indigenous Land Defence Alliance (MILDA)  is not just a phrase; it is the unshakable truth of Indigenous existence. 

When an Indigenous person or tribe sells their land, they are not just trading dirt for money—they are selling their children’s future, their culture, and their own identity and dignity. The land holds our history, our sacred sites, our food, and our medicine. We all came from land, and live over land, and finally go back to be the land. Once it is gone, we become strangers in our own home, and we spiritually and culturally die. 

Selling Land = Selling Our Livelihood 

For Indigenous Melanesians, land is not just property—it is the foundation of life. It provides: 

• Food (gardens, hunting grounds, fishing waters) 

• Medicine (plants, traditional healing knowledge) 

• Economy (sustenance farming, local trade) 

• Spirituality (sacred sites, connection to ancestors) 

When land is sold to corporations, foreign investors, or private buyers, Indigenous communities lose everything. They become dependent on cash—a temporary resource that disappears, leaving them with no food, no heritage, and no power, which means no integrity and dignity as the land-owners. They become foreigners on their own ancestral land they inherited from the ancestors.

Selling Land = Selling Our Dignity 

Land ownership is not only selling our livelihood, but also it tied to identity and self-determination. Indigenous peoples who lose their land often face: 

• Loss of cultural knowledge (elders can no longer pass down traditions tied to the land) 

• Broken communities (displacement leads to social problems, alcoholism, and violence) 

• Dependence on outsiders (no land means no self-sufficiency, making people beggars in their own country) 
• Depressed and lost communities (no land means no life as indigenous peoples and tribes). Being indigenous means very related to and supported by their land. Non-indigenous means, no having ancestral land. The souls of the living and dead ones become orphaned, they become lost or wandering spirits, that demonstrate their lost-ness in those who are still alive as well as after they die. This is gross loss, humanitarian catastrophe that cannot be explained in any human language.

Worst of all, selling land is irreversible. Once it is gone, it rarely comes back. Future generations will grow up landless, rootless, and disconnected—a fate worse than poverty. 

The "Land Is Life" Movement: A Call for Unity and Resistance 

The Melanesian Land Defence Alliance (MILDA), Melanesian Spirit and Nature (MSN), and other Indigenous rights groups across Melanesian islands and tribes must unite to fight against the reckless sale of customary land. Here’s how: 

1. Strengthen Legal Protections 

• Push for laws that ban or restrict the sale of Indigenous land to non-customary owners. 

• Establish community land trusts where land is held collectively and cannot be sold. 

2. Educate and Mobilize Communities 

• Run awareness campaigns explaining the long-term consequences of selling land. 

• Highlight success stories of tribes that resisted land sales and thrived. 

3. Promote Sustainable Alternatives 

• Encourage land leasing (not selling) for development, ensuring Indigenous people retain ownership. 

• Support eco-tourism, agroforestry, and traditional farming as ways to earn income without surrendering land. 

4. Expose and Resist Exploitation 

• Name and shame middlemen, corrupt leaders, and foreign companies pressuring tribes to sell. 

• Organize peaceful protests, legal challenges, and media campaigns to defend Indigenous land rights. 

Conclusion

1: The Land is Our Mother—We Must Protect Her 

The "Land Is Life" movement is not just a slogan—it is a war cry for survival. Melanesian Indigenous groups must stand together, because once the land is sold, life as we know it is over. 

We must resist short-term greed and fight for long-term sovereignty. The land does not belong to us—we belong to the land. And if we sell it, we sell our souls. 

The choice is ours: Will we be the generation that saved our land, or the one that betrayed it? 

2: The Land is Life —We Must Protect Our Own Lives

The land is not a commodity; it is ancestor, mother, provider, identity that gives, identifies and welcomes back life itself. To sell it is to sever our roots, to betray the blood and sweat of those who came before us, to finish our own life. When land is sold to outsiders or left barren, we don’t just lose soil—we lose our stories, our food, our medicine, our future.

Selling land is worse than prostitution—because a prostitute can reclaim their body, but stolen land is rarely returned. It is a permanent surrender of sovereignty, a slow suicide of a people, committed by our own ignorance, or due to our greed and lust.

Protecting the land is not just an act to protect biodiversity for sustainability as promoted many environmental organisations, but it is more as a respect to our own heritage, integrity and dignity as human beings, and as integral, inter-related and inter-dependent parts of Nature.

#LandIsLife #MelanesiaRising #NoLandNoLife