The
"7 Deadly Sins of Modernity in Relation to
Nature and Conservation" present a profound critique of the dominant
Western worldview and its destructive consequences for the planet. Drawing from
Indigenous wisdom, spiritual ecology, and deep ecological thought, these
"sins" expose the flawed assumptions of modernity that have led to
ecological collapse.
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.
