Week 9 - Charles Miin
Ritskes starts off his commentary on the interplay between oppressive forces and indigenous experiences with a somewhat startling evaluation of self. To profess his personal, illegitimate, and imbued privileges as a heterosexual, Christian, white, and European male is a large step, though not exactly an outlandishly radical one. However, in my eyes, to concede to the innate effect that it has on his intellectual perspective and work in trying to explore the firmly set dynamics that govern all peoples' experiences is an admirable admission. I find myself nodding my head when he describes the plague of "blind romanticism" that is strongly associated with indigenous knowledge. Though I am easily able to logically reason how indigenous knowledge is a fluid and ever-changing system, I am equally able to revert back to the historically force-fed beliefs that all things associated with the word indigenous are archaic and incompatible with modern life. As laughably backwards as this perspective seems, it is hard to combat when a lifetime and system of schooling up until this moment has erected a pedestal for the blessings of the Western mind.
Ritskes makes a forceful point in describing the rigidity, exclusion of religions as some of the greatest ills and in describing how spirituality that is divorced from religion is seen to be more in-tune with contemporary society's attitudes. Yet the freedom that spirituality offers, especially when founded in individualism as it is in Western societies, limits the ability for diverse, different paths to intersect and cooperate. This sounds familiar and it is a familiar beast wearing a different mask and stands to create the same imbalances and inequalities that religious hegemony did but with the guise of progress and advancement. I agree completely with Ritskes that this pursuit of individual spirituality and a sense of authentic understanding through a lens of solipsism will produce a narrow vision that casts those who have not made such advancements as inferior spiritual adherents. I myself believe that I have achieved a certain level of personal understanding in what Ritskes is defining in regards to introspection and spirituality. And while I remain confident in my self-evaluation, I make enormous efforts to ensure that I do not treat others with any less attention or understanding as they describe their views to me. While my own personal bias and privilege is yet also imperfect, I do believe it is possible to concurrently pursue a strong sense of self while also openly understanding that of others and engaging in fluid discussion and development on a certain level of equal footing.
This is visualized in my mind by a person, perhaps myself in this case, removing my title of Helios in the heliocentric model and understanding that my place is amongst the multitude of stars scattered in the periphery. My place in the universe is only understood when all of the other celestial bodies are also observed. Therefore, in order to reach a better understanding of my place, I must reach a better understanding of those around me. It is clear that I am not physically bound or intertwined with a grand majority of the other bodies, but their existence and placement bears relevance to mine and the more we learn of one another the more developed we both become.
What is the most efficient way to describe this concept of connectedness and how can we utilize the tools of the modern era to cultivate this sense of togetherness rather than letting them continue to keep us apart?
Ritskes E. (2011). Connected: Indigenous spirituality as resistance in the classroom. In WaneN. N.ManyimoE. L.E. Ritskes J. (Eds.), Spirituality, education & society: an integrated approach (pp. 15–36). Rotterdam: SensePublishers. 10.1007/978-94-6091-603-8_2
Ritskes makes a forceful point in describing the rigidity, exclusion of religions as some of the greatest ills and in describing how spirituality that is divorced from religion is seen to be more in-tune with contemporary society's attitudes. Yet the freedom that spirituality offers, especially when founded in individualism as it is in Western societies, limits the ability for diverse, different paths to intersect and cooperate. This sounds familiar and it is a familiar beast wearing a different mask and stands to create the same imbalances and inequalities that religious hegemony did but with the guise of progress and advancement. I agree completely with Ritskes that this pursuit of individual spirituality and a sense of authentic understanding through a lens of solipsism will produce a narrow vision that casts those who have not made such advancements as inferior spiritual adherents. I myself believe that I have achieved a certain level of personal understanding in what Ritskes is defining in regards to introspection and spirituality. And while I remain confident in my self-evaluation, I make enormous efforts to ensure that I do not treat others with any less attention or understanding as they describe their views to me. While my own personal bias and privilege is yet also imperfect, I do believe it is possible to concurrently pursue a strong sense of self while also openly understanding that of others and engaging in fluid discussion and development on a certain level of equal footing.
This is visualized in my mind by a person, perhaps myself in this case, removing my title of Helios in the heliocentric model and understanding that my place is amongst the multitude of stars scattered in the periphery. My place in the universe is only understood when all of the other celestial bodies are also observed. Therefore, in order to reach a better understanding of my place, I must reach a better understanding of those around me. It is clear that I am not physically bound or intertwined with a grand majority of the other bodies, but their existence and placement bears relevance to mine and the more we learn of one another the more developed we both become.
What is the most efficient way to describe this concept of connectedness and how can we utilize the tools of the modern era to cultivate this sense of togetherness rather than letting them continue to keep us apart?
Ritskes E. (2011). Connected: Indigenous spirituality as resistance in the classroom. In WaneN. N.ManyimoE. L.E. Ritskes J. (Eds.), Spirituality, education & society: an integrated approach (pp. 15–36). Rotterdam: SensePublishers. 10.1007/978-94-6091-603-8_2
Comments
Post a Comment