Goldman Prize Winner Murrawah Maroochy Johnson talks climate justice and inheriting a legacy of Indigenous resistance.
In 2019, Australia was on the cusp of approving a new coal mine on traditional Wirdi land in Queensland that would have extracted approximately 40 million tons of coal each year for 35 years. The Waratah coal mine would have destroyed a nature refuge and emitted 1.58 billion tons of carbon dioxide.
But that didn’t happen, thanks to the advocacy of Murrawah Maroochy Johnson, a 29-year-old Wirdi woman of the Birri Gubba Nation, who led a lawsuit against the coal company in 2021, and won.
The case was groundbreaking in many ways, but perhaps most strikingly, Johnson’s work helped set a new legal precedent that pushed members of the court to travel to where First Nations people lived in order hear their testimonies and perspectives, instead of expecting Indigenous people to travel long distances to settler courts. The lawsuit was also the first to successfully use Queensland’s new human rights law to challenge coal mining, arguing that greenhouse gas emissions from the Waratah coal mine would harm Indigenous peoples and their cultural traditions. Because of the litigation, the mine’s permit was denied in 2022, and its appeal failed last year.
Because of her work, Johnson is now among several of this year’s winners of the prestigious Goldman Environmental Prize honoring global grassroots environmental activism.
The last few years have been transformative for Johnson, who is the mother of a toddler and expecting her second baby in a few weeks. Grist spoke with her to learn about what motivates her, how she views the climate crisis, and what other young Indigenous activists can learn from her work.
This interview has been edited for length and clarity.
Q. You have been working on behalf of your people since you were 19 years old. What drives you to do this work?
A. It’s definitely not a choice. First contact here was just 235 years ago. At that point, terra nullius was declared, which said that the land belonged to nobody, which essentially means that the first interaction with colonizing invading powers was one of dehumanization. They saw us here, but to say that the land belonged to no one really says that we are subhuman. They deemed us of a status where we couldn’t own our own land even though they saw us here inhabiting our own lands, living and thriving. And so there’s a long legacy of resistance in first contact frontier wars but also through advocacy over the generations. I’m just a young person who gets to inherit that great legacy.
I was raised by very strong parents. My father, my grandfather, my great grandparents, were all resistance fighters. There’s a lot of responsibility that comes with inheriting that legacy and feeling like you need to do your part. But also, I feel like it’s not a choice because at the end of the day, what’s real is our people, our law, our custom — no matter the colonial apparatus attempts to disappear us, dilute us, absorb us into homogenous Australian mainstream and complete the assimilation process. To me, that’s continued injustice that our people face. And every First Nations person, I feel, every Indigenous person, has an obligation to resist that as well. Because at the end of the day, we First Nations people here in Australia, we are the oldest continuous living culture on the planet, and what comes with that is the fact that we have the oldest living creation stories, we have the oldest living law and custom. That in and of itself is so significant that we can’t just allow it to be washed away. I think that there has to be a continued active effort, by my generation and all future generations, to maintain our ways.
For us, colonial, Western, white contact is just such a small blip in time for how long our people have been here and how long we’ve maintained our ways and law and custom and culture. We have to collectively acknowledge that we have a duty of care and responsibility to maintain the way of our people. I’m really proud of being able to inherit that and also having a responsibility to protect and maintain it.
Q. Can you tell me about your perspective on climate change?
A. It’s always called human-induced climate change, but I think that that term doesn’t allow for colonial powers to be held accountable, or big polluters. I think it’s actually more accurate to say that it’s colonial-induced climate change, because it’s actually the process of colonization violently extracting and exploiting the resources of Indigenous nations, peoples’ land, especially in the Global South, that’s resulted in the crisis of climate change that we face today.
I see climate change not just as a crisis, but also an opportunity. In one sense, if what remains of our cultural knowledge is so intimately dependent on our land, and having access to our lands and waters, then climate change is a huge threat. For example, in the Torres Strait and throughout the Pacific, what do you actually do when your country, your homelands, your territory disappears because of the impacts of climate change? What does that mean for our identity that actually derives from being the people of that unique country and that unique place? Climate change could really signal finality of our diverse and distinct and unique cultural identities as Indigenous and First Nations people in the sense that land may become so changed or so disappeared that our people are no longer able to resonate or recognize or identify with it anymore or learn from it anymore. So that’s really scary.
But I think the other side is an opportunity because climate change creates a sense of urgency. It’s that sense of urgency that is going to be pushing our peoples to work collectively as Indigenous and First Nations people around the world, to highlight the importance of the shift required to address climate change, but also to recenter our traditional systems of caring for country and sustainability and living in harmony with the land as a solution to climate change — really combat this normalization of colonial history and the global system and power systems as unquestionable.
Q. That reminds me of how, on the video announcing your Goldman Prize, you mentioned that “there’s a lot to be learned from our ways of being.” Can you expand on that idea?
A. We’re at this moment where we can really take the best of our traditional ways of being and really use that to influence the decisions that we make about our future. What real climate justice is, to me, is really drawing on the greatest strengths that we have in terms of our traditional law and custom, using that as a guidance system in terms of the decisions we make about what the future looks like.
If you’re going to shift the entire global economy and global structure of how business is done, then you want to be talking to the experts. So you want to be talking to First Nations people and knowledge holders. I think climate change will ultimately lead those who are committed to the current system to be forced to be exposed to the reality that a lot of First Nations people have been living with for a long time: that this current global system doesn’t work for us. In the context of capitalism, it’s designed to work against us and facilitate outcomes for very few.
Climate change is here because of the current global systems, and that means that, eventually, the system will become obsolete. It already is when it comes to the survival of humanity. I think that ultimately people will come to see that the system doesn’t work for them. It’s never been designed to work for the masses.
So, I really see a huge shift toward leadership from First Nations people. Indigenous or non-Indigenous, people — this is my hope here in Australia — start to act in accordance with traditional principles of caring for country law and custom and really reestablishing old ways, governing ways, of these lands. I think that’s the only way to really address climate change. And maybe I’ve got a huge imagination, but I see it as part of my responsibility to work as hard as I can toward that goal of creating that reality, one in which a modern society essentially adheres to First Nations law and custom in a modern context.
Q. You’ve talked a lot about the importance of drawing from traditional knowledge. When I think about what it means to be Indigenous, I think about both the knowledge we have and also the challenge in bringing that forward because of how colonialism has eroded our ties to both culture and land. What would you say to Indigenous people who care about land and culture, but are feeling disconnected from both? How do they find their way back?
A. This is one that I actually really struggle with sometimes because in the Australian context here, we had the Stolen Generation, when Indigenous children were forcibly removed from their parents and indoctrinated. So you have whole generations that have been dispossessed of their cultural inheritance, of their families, and also their peoples have been dispossessed of future generations as well. The colonial process was a finely tuned machine by the time it came through the South Pacific and Australia. In one sense, we’re fortunate that it was only just over 230 years ago first contact happened, but at the same time, this colonial apparatus was so finely tuned that they didn’t need as long to do as much damage as they’ve been able to do.
Being in a settler colony, we’re dealing with mass incarceration, mass suicide rates, and the disappearing of our people. It feels like it’s hard to catch up. We can’t take a break or catch our breath because we’re dealing with the very real, frontier issues of losing our people. But at the same time, what’s required for healing and to actually rebuild our cultural strength is time. And actually being able to take the time to be on country, to sit with country, to learn, and to reconnect.
It’s this really delicate tug of war that all First Peoples who have been subject to colonialism have to face, and we have to sort of grapple with on a daily basis, what do we put our energy into? Am I fighting forced child removals and assimilation on the daily? Am I fighting the education system? Am I doing land and country work and going through the legal system? Or am I just sort of operating as an individual, sovereign person, under our own law and custom and that’s how I resist and maintain my strength? It’s so vast in terms of how we have to split ourselves up in a way to deal with the issues at hand, which essentially is the disappearance of our people, but also our way of life and custom.
At the end of the day, for me, I just have to take heed from my ancestors and my own people that we’ve seen the end of the world before. My great grandparents and their generation saw the end of their world already, and they’ve been fighting. They were in the physical frontier on the front line, and survived that, and saw everything that they knew to be ripped away from them. So I have to just acknowledge that I’m very lucky to be born in the generation I’m born in, with so much more opportunity. But at the same time, there is that huge gap in familiarity with culture and our ways.
Q. Before your successful litigation against the Warratah mine, you fought against the Carmichael mine, filing lawsuit after lawsuit. But the mine still opened in 2021 and is now in operation. How do you handle such setbacks, and the grief of climate trauma and colonialism? What would you say to other Indigenous activists who are dealing with similar challenges?
A. Being a young person, going through that, it’s really hard. You’re up against the actual powers that be of the colonial apparatus: the state government, the federal government, the mining lobby itself, and this idea that our traditional lands should be destroyed for extraction and exploitation for the benefit of everybody else. For the benefit of the state in terms of royalties, and for the benefit of the rest of settler Australia, where we, the people and our lands, are the collateral damage. And so for a long time I was very heartbroken, very depressed. For a long time I didn’t know what my next steps were.
But the reality is that I feel very much so guarded by my ancestors and all our people. I had time to mourn and get back on my feet before the opportunity to join the Youth Verdict case against the Waratah coal mine came along.
All I can say is we kept going. We’re fighting for our people, every single day. And something that I was always reminded of along the way was that even though it might not be the silver bullet that makes significant change, it’s still important that we create our own legacy of resistance and that we do our best every day to maintain what we hold dear.
We’ve got to do the work because we’ve got to do the work. It stands on its own and it’s our obligation as traditional custodians every day to do the work of maintaining and protecting country. We put on the record that we don’t consent, this isn’t free, prior, and informed consent as we are entitled under the United Nations Declaration of the Rights of Indigenous Peoples. And every step of the way, just maintaining that resistance, even if it’s just telling our story and challenging the prevailing, dominant, colonial narrative, I think is important to do every single day.
So in terms of advice, I think it’s to keep going. Take a break when you need to. And have a cry, because I cried for like eight years straight, but I think just knowing what some of my own people have been through and the horrors that they had to deal with, it’s the responsibility that we inherit to maintain the fight and continue on as best we can.
We might not be able to solve everything in one or two generations. But again, we’re the oldest living culture on the face of the earth. So, in that respect, we’ve been here the longest and, as long as my generation and our future generations maintain our own identities, cultural identities, and resistance as best as we can, we’ll be here long into the future as well.
Editor’s Note: Deep Green Resistance promotes a biocentric worldview. We believe in the dignity of the lives of every creature of the world, and nature herself. Human and nonhuman alike are a part of nature, and should live in harmony with her, not against her.
That’s why we invite you to come to the We Are All In This Together Symposium, a series of live-events where friends of nature can learn more about how to get active in resistance and bring the natural world to the center of their lives in a practical and intertwined way.
This is not an event organized by DGR. Therefore, we may not agree with everything in the event. For example, we believe that climate change is only the symptom of a wider problem, which is the destruction of nature. We do not believe it is possible to tackle climate change without tackling ecocide or biodiversity loss in the first place.
We appreciate the organizers for talking about colonization and commodification of the natural world. Human civilization has de-personified the natural world and nonhumans, stripping them of their inherent dignity and rights. Historically, it have treated indigenous people in the same way. Therefore, we understand the need for decolonization of indigenous people, nonhumans and natural world.
Yet, decolonization is not a simple issue anymore, as is exemplified by an increasing number of indigenous peoples opting to lease their ancestral land for mining companies. This has created a blurring of lines between colonizers and colonized. It is not enough to just return the captured land back to its original custodians. It is also important for the formerly colonized to remove the colonizing mentality of civilization, to return to a lifestyle in harmony with the land, and to restore their status as custodians of the land, rather than to replace the settlers as the “owners” of the land. Only then can we claim to have finally decolonized.
We Are All In This Together Symposium
We Are all in this Together Symposium seeks to reposition environmental stewardship and humanities disciplines within an eco-centric framework. Through a series of three virtual events, we are planning to explore the concepts of land “ownership,” and the importance of honoring nature’s more-than-human guardians. The events will first address the settler colonial history, which has brought us to this point of crisis. Then, we will invite the speakers to explore alternatives that honor the needs and interests of all ecosystems. Together, the speakers will join with audiences to consider how to shift the exploitative paradigm that currently dominates and build a future that protects and respects the life of all ecosystems and communities.
The Symposium is guided under the mission and vision of:
Standing up for the Guardians of the Natural World
In a series of three virtual events, we will join to discuss how we can expand the conception of environmental stewardship beyond the human, and unravel the historical roots of the climate crisis. Here you get access to three free live-webinars.
This event will grapple with the history of colonization and commodification of the more-than-human world, drawing the connection between settler colonial conception of private property, and the current climate crisis. We will also delve into how we can all shift away from this destructive paradigm and acknowledge the “Rights,” spirit and agency of Land.
The event will address how communities have, since time immemorial, honored and protected the spirits of the natural world. From communities standing up to defend the guardians of mountains to water guardians that advocate for the spirits of rivers, humans have long acknowledged the existence of the beings who don’t fit into the western empirical conception of nature. These beliefs were and are the foundation of humans’ relationship with the ecosystems they inhabit. In these times of crisis, the event will delve into the historical roots of these relationships, and the importance of celebrating these ancestral worldviews.
This event will focus on how more-than-human beings (such as Trees, Wolves and Eels) are fulfilling their roles and responsibilities towards the ecosystems they call home, while playing their part in maintaining an ecosystem balance that keeps all life flourishing. While the program will delve into the historical nature of these relationships, it will also address how we, humans, can act reciprocally and honor/protect these guardians of water and life.
Editor’s note: Grizzly bears weigh around 700, the female up to 800 pounds according to the National Wildlife Federation. In contrast to what one might think they are omnivores and eat insects, grass, berries, roots and other plants in addition to animals like salmon, moose or deer.
“Grizzly bears are large and range in color from very light tan (almost white) to dark brown. They have a dished face, short, rounded ears, and a large shoulder hump.” The hump “gives the bear additional strength for digging” after food or their dens.
Their Latin name reveals what humans have thought about them for a long time – Ursus arctos horriblis. They are perceived as horrible, like a monster. But humans should actually carry that name: homo horribilis, if you think about what chronic harm they do to beautiful wild creatures.
And the bear should be called sapiens (wise) in order to honor them for their wisdom on how to contribute to thriving ecosystems.
Human intolerance, malevolence and habitat destruction spanning two centuries has caused the extermination of grizzly bears over 99% of its historical range.
Grizzly bears were finally listed as a threatened species in 1975 under the protection of the federal Endangered Species Act (ESA).
Dark and deadly forces have gathered political momentum and vow to delist grizzly bears, turning management over to the states. By removing ESA protection, states could sell hunting licenses to trophy hunters. Ranchers could shoot without fear of serious legal repercussions.
Large, relatively secure core landscapes like national parks, designated Wilderness areas and de facto wilderness (“roadless areas” on federal, public land) provide grizzlies the greatest chance at long-term viability.
For decades state and federal bureaucrats, extractive industry lobbyists, and anti-environmental politicians who dominate the Washington gerontocracy have fiercely resisted grizzly bear recovery efforts.
The purpose of the ESA as it applies to grizzlies is to protect the imperiled remnant population and fully recover and maintain healthy, self-sustaining populations in the coterminous 48 states.
Much more action is needed to protect, restore, and reconnect the fragmented ecosystems upon which grizzlies depend so they can re-occupy a significant portion of their original range. Of course, this is far from the real, on-the-ground situation grizzly bears find themselves in today.
Delisting is premature, by a long shot. States lust for blood-money (license fees).
It’s hard to imagine a more ludicrous conceit than delisting grizzly bears, who hang onto life by a thread on 1% of their original range. Colonization of the Northern Rockies is a continuation of the same empire-expanding activities of the 19th Century. We have not yet entered America’s post-colonial era.
Grizzly bears will never genuflect to the absurd quasi-Christian cognitive theories of Old-Testament dominion and chosen-people doctrine. The millennia-old institutionalized religious discrimination that inflames our world today also drives the infantile theatrics of indiscriminate harm to wildlife. “Wasting,” or “smoking” wildlife is adult psychopathy growing in popularity.
Grizzlies meaningful for themselves and ecosystems
Popularity and ‘success,’ which fuels modern moral relativism and situational ethics has turned our world upside-down. Even so, what moral imperative or social norm can one cite to justify killing a grizzly bear and selling its parts?
Radical, ‘literalist’ religious doctrine has abandoned the search for truth and moral tradition in exchange for financial favors from the ruling elite. The age-old ideology of rationalization is used to justify personal and societal indulgence in certain kinds of pleasure – in this case the commercialization, torment, and slaughter of God’s divine creation
Video on efforts to recover grizzly bears
Tearing up wildlife habitat and domesticating Mother Nature’s gifts traces back to the vulgarization and distortion of ideas advanced by the great philosophies of Hagel, Nietzsche and Marx that encouraged reactionary pre-WWII European forms of nihilism and fascism.
From whence will the promise of wisdom emerge to fight the foolishness of ‘white’ onslaught bent on engulfing and uprooting the grizzly’s ancestral birthright?
One bill in Congress, the Northern Rockies Ecosystem Protection Act (S-1531), would significantly improve the level of habitat protection needed to maintain grizzly viability throughout a significant portion of its range.
S-1531 is a science-based bill that would designate 23 million acres of roadless, ecologically important public lands in the Northern Rockies bioregion. It designates much needed biological linkage corridors, reconnecting core habitat areas.
Americans are overwhelmingly supportive of the ESA. It’s time for family, friends, local conservation groups and your Senator to STOP grizzly bear delisting, and support S-1531.
Steve Kelly is an artist and environmental activist. He lives in Bozeman, Montana.
Editor’s Note: The following is a testimony that Will Falk gave at Truth, Reckoning and Right Relationship with the Great Lakes on October 16 at the Rock and Roll Hall of Fame on the shore of Lake Erie, Cleveland. Here, Will relates Robert J. Lifton’s concept of claims to virtue to the destruction of the natural world. No matter how many stories we build to justify our destruction, at the end, the destruction of the natural world is never going to be ethical, and is going to destroy all life on Earth – including humans.
On April 17, 2013, while living in Milwaukee, WI and working as a public defender, I tried to kill myself in my apartment a few blocks from the shore of Lake Michigan. After I was released from the hospital – and while I was recovering, trying to understand what led me to the decision to try to take my own life – I spent every morning that spring and summer on a big red granite boulder listening to and watching Lake Michigan.
I heard her gentle freshwater waves breaking on sand. I heard the cries of sea gulls. I heard soft summer rains fall on the lake with the joyful song of water completing the long journey from the Earth’s surface to the clouds, across oceans and continents, to fall into the welcoming arms of more freshwater. I saw great blue herons stalking bluegill fish in the shallows. I watched bugs, butterflies, and songbirds crisscrossing the breeze, their flight patterns sewing stitches of color in the air. I smiled while children, celebrating their summer freedom, swam, played, and learned what it means to be human in a classroom far older than school.
Listening and watching like this pulled me from the despair that caused me to attempt suicide. Lake Michigan gave me the medicine I needed to recover. Lake Michigan truly saved my life. And, through my memories of that beautiful time, Lake Michigan continues to save my life.
Of course, the natural world also gives us life. All life depends on clean water, healthy soil, a habitable climate, and complex relationships formed by living creatures in natural communities. The Great Lakes are some of these natural communities. Because so much life depends on the Great Lakes, the needs of the Great Lakes are primary. Social morality must emerge from a humble understanding of this reality. Law is integral to any society’s morality, so law must emerge from this understanding, too.
One breezy June day in 2013, filled with gratitude because the natural world saved, gave, and continues to give me my life, I vowed to spend the rest of my life trying to save the natural world’s life. I am a lawyer. Law is one tool we have in the fight to protect the natural world. One of the first problems anyone who tries to use law to protect the natural world encounters is that our legal system is rooted in an assumption that the natural world is mere property for humans to use, exploit, and destroy. This is one of the main reasons we’re living in a time of intensifying ecological collapse – a time when humans may, in fact, be capable of destroying Earth’s life support systems.
I do not believe it is human nature to destroy the natural world. I believe it is human nature to recognize our kinship with the natural world, to recognize that the natural processes giving us life are sacred. I believe that it is human nature to insist that all of our relatives in the natural world, all of the processes giving us life, must be protected. My beliefs are supported by the reality that our ancestors lived for hundreds of thousands of years in traditional cultures that did not push the planet to the brink of total ecological collapse. All of those traditional cultures taught that nature is sacred and that we have a responsibility to protect our other-than-human kin.
So, what happened? If it is human nature to treat the natural world as sacred, why does our legal system currently objectify the natural world?
The simple truth is that people who are willing to exploit the natural world will, in the short term, always have more power than those who respect the boundaries of nature. Human cultures that are willing to take more from the land than the land freely gives eventually exhaust their land. When this happens, these cultures are confronted with a choice: either they look for new lands to take what they need or they collapse. Either they impose boundaries on themselves or they find new boundaries to break. When these exploitative cultures conquer new peoples and lands, their exploitative ideologies replace life-centered, traditional ideologies.
The history of the colonization of this continent is a crystal clear example of how this process has played out in history. Europeans exceeded the carrying capacity of their homelands and began establishing colonies around the world to funnel resources back to Europe. This process, which is ongoing, is genocidal and ecocidal. Traditional communities are massacred for defending the land. Traditional cultures are destroyed or driven underground because their teachings question whether all of this is inevitable. And, all of this is done, ultimately, to control the land and resources.
The psychologist, Robert Jay Lifton, who devoted his career to understanding the psychological justifications that made the Holocaust possible wrote in a 2014 New York Times opinion piece, “Over the course of my work, I have come to the realization that it is very difficult to endanger or kill large numbers of people except with a claim to virtue.” Lifton explained that the Nazis didn’t characterize their actions as mass murder, they were “purifying the Aryan race” and “creating more living space for Germans.” Here, Americans have made and use similar claims to virtue to justify atrocities. As Americans pushed Native peoples onto reservations and stole their land, they weren’t engaged in genocide against Native peoples, they were manifesting their destiny.
We can extend Lifton’s idea to the natural world. It is very difficult to destroy the natural world and kill large numbers of other-than-humans except with a claim to virtue. At the heart of one of the most dominant European mythologies – Judeo-Christianity – are claims to virtues like the one found in the Bible’s Book of Genesis where people were taught that they “have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on earth.” Armed with that justification, and the technologies made possible by that justification, Europeans have come to dominate this land and her indigenous peoples.
Western legal systems, heavily influenced by Christianity, provide more of these claims to virtue. Humans are not destroying whole natural communities with mines, pipelines, crops, and clearcuts, they are simply exercising their property rights. Corporations that pump toxins into lakes and rivers are not polluting, they are complying with democratically-enacted regulations. Conversely, humans trying to pass rights of nature laws are not protecting their kin, they are depriving corporations of due process and equal protection.
I hate to reduce the Great Lakes – beings so ancient and so powerful – to an argument based in human self-interest. Regardless, know this: Human bodies are mostly water. If you’re one of the estimated 35 million people in the United States and Canada who depend on Great Lakes watersheds and you’re hydrated right now, the Great Lakes are literally part of you. If carcinogens continue to be pumped into the Great Lakes, if climate change burns more of the Great Lakes away and causes algal blooms to become worse and more frequent, if oceangoing, industrial vessels continue to drag species that push native species to the brink of extinction into the Great Lakes, you will be harmed. No claim to virtue can protect you from that. This is, unfortunately, ecological reality.
If we’re truly going to stop the destruction and return human cultures to right relationship with the natural world, we must change our legal system from one that objectifies nature to one that recognizes that the needs of the natural world are primary, that the health of the Great Lakes is more important than the health of the economy, and that in killing our relatives in the natural world, we are killing ourselves.
We must insist that our legal system becomes biophilic or biocentric as opposed to anthropocentric. Biophilia means the love of life – of all life. Law must protect sea gulls and summer rain; blue herons and bluegill; bugs, butterflies, and songbirds; rivers, forests, grasslands, the Great Lakes, and all the human children who depend on them.
Anything less is simply suicidal.
Will Falk is an attorney, writer, poet, activist, and organizer with Protect Thacker Pass. Protect Thacker Pass is an “independent, grassroots collective of people” protecting the land and all life from a proposed lithium mine in the Central Basin, Nevada. For Thacker Pass Facebook click here.
DGR conducted its annual fundraiser on Ecology of Spirit. If you have missed it, you can view it here. You can also visit our auction for paintings, books, brownies and conversations. The auction will remain open till October 31.
Editor’s Note: Language is one of the most significant elements of any culture. If a language goes extinct, the culture will go extinct within a few generations. Languages are not just a way of communicating, they represent a worldview. Relation to the natural world is a clear example. In the English language, natural elements are referred by a neutral gender pronoun, “it.” It is not a coincidence that the same pronoun is used to refer to inanimate or nonliving beings. On the other hand, many cultures (both indigenous and nonindigenous) refer to natural elements with a gendered pronoun, similar to the ones used to refer to a person. For anyone who is a part of the culture, the language that they learn shapes how they view natural elements. An English speaking child is more likely to view nature as inanimate, compared to a child whose language ascribes personhood to nature. In the following essay, Mankh explores the origin of the language and its relation to our worldview.
Upside Down Ox Houses and Indigenous Place-Based Languages
By Mankh
“And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.” ~ Genesis 1:26
What if Indigenous languages hold some of the keys to rectifying climate chaos, habitat destruction and the overall insatiable global commerce structure aka “dominion over…,” while English and other alphabetized languages are part of the problem, in fact they have been encouraging an upside down approach for approximately 4000 years?
Nowadays you can hear people comment how the world seems inverted, topsy-turvy, upside down. What if the roots of that go back to the alphabet. I have good reason to think that is at least part of the conundrum because the letter A is based on the picture of an Ox head, but upside down; at one point sideways, too, but eventually upside down.
Livestock are domesticated animals and one aspect of that domestication is that Ox are often castrated male cattle. “Oxen are thought to have first been harnessed and put to work around 4000 BC.” Estimates are that the alphabet began to take shape around 2000 BC, but of course the lettering system was based on previous experiences and lifestyles put into picture forms which then became the AlphaBet (Greek, Alpha Beta), otherwise known as Ox House, or more accurately, Upside Down Ox House.
“House” is from “B” representing an enclosed structure. The ancient Egyptian “reed-house” B gives a sense of organic architecture and Hebrew includes the nuances “container” or “vessel” – “the created world is meant to house within it the spiritual.”[2] Yet the prevalent association with B is House. On your way to work, perhaps you drive by a temple Beth-El or “House of God.” The “B” from “House” is not upside down (though the Etruscans had it facing the opposite way) and has various spellings/pronunciations, including: Bayit, Beith, Bet, Beth, Beh, or Vet. Picture of Hebrew “Beith” ―
The AlphaBet is based on phonetic abstractions which have shaped the minds and thinking patterns of people worldwide. “An alphabet, being the most abstract form of writing, enhances left-brain values the most.” And more than that, “The alphabet-people’s god became indisputably male and he would become disconnected from things of the earth. He was abstract, nowhere, and yet everywhere at once.”
“It is no mere coincidence that the first book written in an alphabet is the Old Testament.” ~ Leonard Shlain, The Alphabet Versus The Goddess (1998)
While doing research for this article, the only possibility I found as to when and why the Ox shape became inverted was when the alphabet was being adapted from Phoenician to Greek and perhaps “the adapter didn’t seem to be certain of the orientation of the letters, because several were rotated or inverted,” also, changes with regard to “sound, name, letter shape and order.” Regardless of why it happened, this essay is putting forth that what the inversion represents rings true because the civilizations that followed have proved it so: The inverted Ox represents domestication and the ensuing dominion over “every creeping thing” ― which, by the way, reads as the precursor to the US Empire’s “full spectrum dominance.”
As a side note, mathematics got the Ox angle correct, but interpretations are up for grabs. “The ∀ symbol may look like the familiar capital ‘A’ written upside down, but in mathematics (specifically in predicate calculus), the ∀ is a logic symbol or universal quantifier. You can use it in place of ‘for all.’”
Speaking of universal quantifiers, along with the monetization of language (the first cuneiform wedges recorded transactions) was the religiosity, which when both of those (commerce and religion) merged with the mechanical, made for a world change comparable to the computer/Internet about 500 years later. The confluence of Gutenberg’s press, beginning circa 1450s, and Columbus’ commericalized colonization crusade, beginning 1492, cannot be overlooked. Along with Columbus on the boat came The Book aka Bible and the eventual franchising of religious concepts which have converted much of the world with the Word of God and the barrel of a gun, both foreign concepts to the Original Inhabitants of Turtle Island and Indigenous Peoples elsewhere.
And the book became a product to sell. The letters traveled, while Indigenous place-based languages stayed (you can guess it), where they’re at.
If you consider the upside down Ox as domesticated and the House as the modern emblem of success (think billionaires with more than one, or the goal of the average American to comfortably maintain one), then it becomes clearer how AlphaBet has and continues to shape people’s priorities as well as societal behavior patterns. Ownership of domesticated land and property is the key ingredient of predatory, colonized, commercial wealth. And domesticated cattle became the, ahem, cash cow of the fast-food industry.
Gutenberg’s press fostered a mechanical way of thinking and behaving, an assembly line of movable type promoting a book consciousness, the production format of which Henry Ford and then McDonald’s would ‘master’ ― the essence of the modern American lifestyle, faster and cheaper, a perfect storm of on-the-go religious colonialism mixed with corporate and state backing, or what I call “drive-thru theofascism.” The more recent propulsion of technology, gadgets, and AI (Artificial Intelligence) has exacerbated all that.
Now, flip all that upside down for the Indigenous perspective. Or for trying to navigate both the natural world and the mechanical world, be aware that excessive mechanical-ness dulls spontaneity, the ability to think for one’s self, and embrace the fact (yes, the fact) that plants and all manner of beings have spirit.
Some years ago on TV I saw a documentary, of which the title now escapes me, and it cited one of the roots of modern English as Frisian, a West Germanic language. What stood out to me was the following which I made note of – the language reflected the following characteristics: warlike; adventurous; greedy; religiosity/Christendom. If that’s not the essence of colonialism and empire, what is?
So the language of adventure that sought its jollies through warring, greed and enforced religion is at least some of the reason for our current troubles. In the film was mentioned a rather poetic phrase, “bone-house”… for “body,” yet many a con man has been known to have a smooth tongue.
Another linguistic reference to cattle and war is found in the Sanskrit, gáviṣṭi (गविष्टि) translated as “desire for more cows, desire for battle.” The only way one can desire for more cows is if they are domesticated. You can desire wild Ox, but to own them or go to war so as to control more of those four-leggeds indicates they are no longer wild.
Did faster language predict fast-food?
“The eye that can read is immediately caught by advertising and propaganda.” ~ Joost A. M. Meerloo, M.D., The Rape of the Mind (1956)
Perhaps the seeds of fast-talkers and fast-food were baked into the language. Several examples of how languages became faster, turning into a kind of shorthand, give a clue as to how people may have been conditioned to talk faster, and eventually fast-food on-the-go, a reflection of industrialized assembly line speed with humans as active parts of the machine.“The invention of papyrus as a writing material gave the Egyptians a quicker way to record information than carving into stone.” & “Hieratics eventually gave way to demotic, an even faster way for Egyptians to write.”
From thirty years of sporadically studying and doing brush calligraphy of ancient Chinese pictographs, I have learned that the pictograph for Sun was originally a circle with a wavy line in the center (Large Seal – Ta Chuan, 1122-256 BC), which then morphed into a a circle with a dot in the center (Small Seal – Hsia Chuan, 221-207 BC). But then with Clerical Style – Li Shu, 207 BC-588 AD, a small rectangle with a horizontal line. I suspect this, too, made for speedier communications, though the following alludes to other factors at work:
The Clerical Style “evolved from the late Warring States period” and “The Warring States period was an era in ancient Chinese history characterized by warfare, as well as bureaucratic and military reforms and consolidation.”
Has not much changed since then? As with the above mentioned flavors of cuneiform baked transactions and Frisian war adventures, there appear similarities with the evolution of the Chinese ‘script.’ As to the most current form of “consolidation” along with warfare and bureaucracy, “The largest shareholder of 88% of the companies on S&P 500 is either State Street, Vanguard or BlackRock. And you can see their influence in defense contracts.“
While it’s tricky to pin down, a general progression of peoples and places that contributed to making the current AlphaBet is as follows: Egyptian, Ugaritic/Semitic > Sinai > Palestine and Phoenician > Greek > Etruscans > Latin/Roman and Slavic. The Latin/Roman dominates to this day, as English is made of some 60% Latin-based words. A significant layer of that is the influence of the Roman empire that lingers under the radar in our AlphaBetic consciousness. But more than that, it lingers in the US legal system and echoes the Old Testament, which, as mentioned above, was “the first book written in an alphabet.”
As explained by Peter d’Errico, who has “been involved with Indigenous peoples’ legal issues for more than fifty years”: “The sovereignty claim of ‘Christian discovery’ underpins the entire edifice of US laws regarding Indigenous land rights. It is a US claim of ‘title’ and ‘dominion’ over Indigenous lands. ‘Christian discovery’ necessarily underlies ‘LandBack’ campaigns because the doctrine is embedded in US property law. See Johnson v. McIntosh (1823).”
The language effects the legal system which effects the way in which we relate – or don’t – with the Earth.
Much of humanity doesn’t relate with Earth because of the concept of property and having been domesticated. The word “domestic” has roots mentioning “house, lord, property,” from “domo-” which is also the root of “dominate.”
“Depends on what you look at obviously / But even more it depends on the way that you see” ~ Bruce Cockburn, from “Child of the Wind”
AlphaBet was also a precursor (no pun intended) for the current screen-fixated world, as the AlphaBet is a veneer of the actual environment/land, because the letters are phonetic representations, the pictures of each which you have to study to learn. But how many people who talk, talk, talk actually know the basis for what they are saying? How many people literally connect the language with the land and activities in their immediate environment? Indigenous Peoples do:
“These Indigenous languages that are more at risk than ever — that will be almost extinct at the end of the century — are the most powerful languages, they speak of quantum physics and how to communicate with Mother Earth, and you can’t find them in libraries or on your computers, you have to live them.”
~ Tiokasin Ghosthorse (Cheyenne River Lakota), from keynote talk at the COP 24 Climate Summit, Katowice, Poland, December 2018
Instead of looking at an Ox, the AlphaBet trained people to see an A, as nowadays the screens train people to more so see images of the natural world rather than caring for the actual landscape! And while one could argue that various incidents of deforestation happened in time before AlphaBet, it’s helpful to remember that AlphaBet is a condensed product of those already existing cultures.
Breaking the yoke of the Upside Down Ox House
While reading the excellent book Fresh Banana Leaves: Healing Indigenous Landscapes Through Indigenous Science (2022) by Jessica Hernandez, PhD, the phrase “place-based” stood out to me. So I considered a flavor of that: The Inuit/Iñupiat identify many types of snow, and probably ice; according to a Kanaka Maoli (Native Hawaiian) friend, there are numerous types of Hawaiian rain or ua; the title of the book If You’ve Forgotten the Names of Clouds, You’ve Lost Your Way by Russell Means and Bayard Johnson tells me that the Lakota identify numerous types of clouds; a key aspect of Japanese haiku is kigo or season-word, a poetic-scientific format for identifying a specific time or moment of a season. The Haiku Handbook by William J. Higginson and Penny Harter identifies sixteen for cherry blossoms, including: “hana no hagoshi – [moon] through [cherry-] blossom petals” and “rakka – fallen [cherry] blossoms.”
I am not qualified to speak for Indigenous Peoples about their languages, but the gist I glean is that when a People have been in a place long enough to study and deeply experience that place in detail, the language, as well as the songs, reflect that – holding keys for the maintenance and sustainability of the place; the land speaks to the People and the People speak back to the land. This rootedness is the opposite (does that count as upside down?) of the AlphaBet that traveled in boats and made its way around the globe, and has been and continues to be an instrumental part of colonization and commercialization.
When a People have place-based knowledge and longstanding experience, those People are voted most unlikely to behave with “dominion over,” rather deep relationship with all the beings there and traveling through there, and whether those relationships are based on survival or love or both, they are still deep relationships. In my little suburban patio/backyard there’s a so-called weed that spreads and takes over; most people remove the plant. One spring into summer I let it grow and then one day I noticed a sparrow nibbling on and thoroughly enjoying something about the tiny clusters of miniscule pink flowers. I learned that those plants are called Pennsylvania Smartweed, yet I’d bet there’s a Native/Indigenous name because, for one, “The Menominee used [and probably still do] this plant to treat hemorrhage, and to aid in post-partum healing.”
Outside the Upside Down Ox House grows a weed to eradicate; for the place-based Native Peoples there thrives a plant-medicine. And therein is at least one of the keys to rectifying an inverted worldview too-often seen through an AlphaBetic mind-frame.
More upside down examples:
“The buffalo is first domesticated somewhere in the near-tropical regions of Asia.” The Plains Indians buffalo was wild and revered. But then:
“In 1800 there were around 60 million buffalo in North America; however, that would drastically change over the next century, changing the lives of the Plains Indians. This is partly due to individual hunters looking to make a profit on the buffalo hides, the government starving the population of the Plains Indians by killing off their primary food source, and the coming of the railroads. The buffalo, like the Indian, was in the pathway of civilization.”
Another upside down:
Man has evolved and progressed from a cave man to his/her/etc. current advanced and ever-advancing status. But then again:
“Because we humans arrived last in this world, we are the ‘younger brothers’ of the other creatures and therefore have to learn everything from them.” ~ Vine Deloria, Jr. (Standing Rock Lakota)[17]
AlphaBetic technology and spirituality
Now that this essay has properly dissed the AlphaBet, a few comments about its usefulness. What a technological marvel! From twenty-six letters come a daily stream of news and articles along with the seemingly relentless publishing of books, (however, a modern form of deforestation but are e-books any better? Think e-waste dump sites). As a writer and avid reader I can’t help but appreciate the letters and books yet I’ve also come to realize their limitations.
Another aspect needing mention is a kind of eye of the needle of consciousness, as for example in Hebrew, the letters can have sacred sounds and can serve as gateways to other than physical dimensions; the Hebraic Aleph connects the above with the below, as the letter shows. In this case the original Ox horns were somehow rearranged.
Because the core of my path is mystical Kaballah in which the Ox is one of four sacred tetramorphs – in Hebrew the Chioth ha Qodesh (“holy living creatures”) – along with the Eagle, Lion, and Human Being, I had to reconcile this with the aforementioned domesticated Ox. My educated guess, based on how things have played out for some 4000 to 6000 years, is that: In a purer form, the Ox represents patience and productive hard work, and is a provider of many things (akin to how the buffalo has provided for the Plains Indians). However, the Ox’s domestication, castration, and AlphaBetic inversion has morphed into such modern horrors as mega-corporate, agri-business, mono-culture, so-called farming, and concentration camp treatment of animals for consumption.
In an impatient world where lazy entrepreneurs and slave-drivers seek maximum profit from the cheapest labor, I’m sticking with my inner, wild, not castrated, Ox. This Ox, however, is not restricted to being an Ox because the form of hard-worker can be a Buffalo, Horse, Dog, Goat, and so forth.
Although I’m stuck with AlphaBetic English as my main form of verbal expression, I strive to go beyond that barrier, getting glimpses of another perspective as seen through Indigenous and other languages. Because direct experiences often go beyond words, I pay more attention to music, laughter, love, physical exercise, ecstatic states of being, quiet contemplations, to name a few.
In my book Moving Through The Empty Gate Forest, which addresses topics related to this essay, I encourage people to:
“Go through the eye of the needle, go through the empty spaces in the A and B, move beyond the framework the gatepost outlines of the letters, every day move through the mumbo-jumbo, the trickster spells entangling the mind and emotions, the propaganda and lies, move through someone else’s word of God, move through someone else’s letter of the law, move through someone else’s hierarchy of A to F to Z unravel the bandages of your mummified consciousness…”
Because it is clear to me that Indigenous languages are essential for the well-being of the Nations and Peoples that know and speak them, and essential for the well-being of the Earth and us all, I close this essay with a quote, albeit in English, by Robin Wall Kimmerer (Citizen Potawatomi Nation), from her well-known book Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants ―
“To be native to a place we must learn to speak its language.”
Mankh (Walter E. Harris III) writes, small press publishes, and is the author of 17 books. He travels a holistic mystic Kaballah-rooted pathway staying in touch with Turtle Island and the cycles of the Seasons. His website: www.allbook-books.com
