Repression in Northern Ireland by Eugene Egan looks at the current detention without trial case of Martin Corey, and provides an historical sketch of British rule on the island.
Margaretta D’Arcy exemplifies the principle of right action. As the 79-year-old peace activist sits in Limerick prison for a 2012 protest at Shannon airport, her commitment to opposing use of Irish territory for U.S. military staging relies on international law–notably violated by both the Irish and U.S. governments.
The official inquiry into Bloody Sunday has confirmed that thirteen unarmed men were murdered by the British Army at the Derry civil rights march in 1972. Whether prosecutions by the Police Service of Northern Ireland will follow is anybody’s guess.
Eddie Stack, storyteller extraordinaire from County Clare, is back. God, I love his blog.
It is not uncommon among humanist milieus and publications to encounter arguments against tribalism as backward, hostile, and ignorant. Indeed, humanism is often posited as the antithesis of tribalism.Yet, some tribalism has led the way in the evolution of human rights.
The 2007 UN Declaration on the Rights of Indigenous Peoples was the result of three decades of work begun by the World Council of Indigenous Peoples meeting in British Columbia in 1979. What could be more cosmopolitan than tribal leaders and scholars from all continents unifying to protect conservation cultures from states, markets,and transnational criminal enterprise?
Tribalism and humanism are, of course, not mutually exclusive. As some humanists observe, respectful relations based on generosity are key.
With reciprocity as an operating principle, tribal sovereignty and identity can be part of the strengthening of humanity through diversity. Multiculturalism, as such, brings with it the traditional knowledge essential to the survival of humankind.
One of the things the Internet has helped facilitate is a shared universal identity as members of a species under threat from man-made disasters: climate change, microbial metamorphosis, and nuclear annihilation comprising the most overwhelming. Adapting organizationally to meet these challenges requires cooperation, even beginning from a point of self-interest. Solidarity in this sense, forms a nexus where self-interest and universal demands overlap; working with others who demonstrate a commitment to the shared values inherent in bedrock first nations is simply common sense. Were this not so, tribal societies would not have bothered to develop such inclusive global networks in order to deal with these challenges. What is holding us back is not the extant aboriginal entities that preceded modern states, markets and religions by millenia, but rather the immature industrialized societies that have largely supplanted them.
Tribal heritage — including original languages, songs, dance and art — contain within them the stories of the journey of man. More than anything else, they are essential to what it means to be human. Erosion of this identity through diaspora, industrialization, and colonization has diminished our collective humanity. The recovery of this heritage in the Americas and elsewhere has begun to heal the historical cultural traumas, and indeed, formal tribal engagement with international institutions like the EU, UN and OAS, has demonstrated the benefit of formerly excluded traditional knowledge to the survival of humankind.
Even for Euro-Americans, discovering tribal heritage can be an enriching and enlightening experience. One which illustrates the importance of autonomy in such things as education and governance for ancient nations like Sami, Scotland, Pais Basque and Slovenia. Celebrating diversity in tribal heritage is the foundation of multiculturalism; mandating the homogeneity of industrialism is not only anathema to indigenous values, it is also suicidal for all humankind.
In the ongoing conflict between industrial and indigenous societies, it is helpful to remember who initially attacked whom. Conflict resolution requires acknowledging past wrongs by making amends in the present. Until industrial societies stop attacking tribal peoples, nothing fundamental can be achieved by international institutions.
What was it that made Celts Celts as they migrated over centuries from the Caucasus Mountains across the northern Mediterranean and the Iberian Peninsula to the British Isles? According to Dr. T. Anantha Vijayah, in his Fourth World Journal article Digitizing Worldviews Intangible Cultural Heritages, it was their stories.
As they recorded and retransmitted ideas over generations and geographical locations, these stories that encompassed their indigenous knowledge and worldviews were more reliable than cultural artifacts and natural heritage sites in transporting their culture.
In his article about indigenous peoples’ cultural survival, Dr. Vijayah notes that while the expressive part of culture is subject to change, the culture that underlies that expression is that which determines the perception of the community and the worldview of their culture. Their worldview, in turn, determines their perception of reality.
Worldviews, Vijayah observes, emerge from the totality of peoples’ perceptions and beliefs. Aboriginal worldviews, he notes, are founded on a search for meaning from a metaphysical journey for knowledge based on the premises of skills that promote personal and social change that leads to harmony with rather than control over the environment.
Indigenous worldviews, intrinsically holistic and interdisciplinary, have had to survive alongside colonial worldviews. As indigenous peoples, Celts, like all other aboriginal societies, have experienced intercontinental migration and colonial subjugation. The stories they carried with them create a mental space for others to experience their culture and way of thinking.