lunes, 11 de junio de 2012

Making Transparent The Actual Triple Global Revolution

(by Agustin Antunez Corrales & ISMA: "Iniciativas de Sostenibilidad Medioambiente y Autogestion")

1. We are more or less unconsciously immersed in "two and a half" global revolutions.

2. As you could find in internet, and in blogs of Guay Gueby Gueb platform.

3. "A collective autoethnography of a anarchoepistemological revolution"

4. The way to go visibilising these "two and a half" global revolutions will be through our own collective autoethnographic experience, in last 20 years, in a transdisciplinary exploration across diferent formal and not formal groups.

5. We say "two and a half global revolutions" after considering three global revolutions in this 21th century world: Technological Global Revolution, Scientific Global Revolution, and Social Global Revolution. From these three global revolutions, we consider that the first two global revolutions has been already achieved, ¡at least in internet! The third global revolution, the social one, is still in process (half-revolution), and only will be wholy achieved after our awarenness, and experimentation, of the two first global revolutions.

6. For a total cumplimentation towards a wholy triple global revolution would depend from a quantum jumping in our consciousness, when these triple global revolutions, become GLOKAL revolutions, after the inclusion of the landscapes, where you make (and from where you construct) your own direct living activities, closing in that way the circle that was still open (a line with two ends), when dominant scientific systems were still most dychotomical (two ends: only two possibilities at hand) and lineal. Here is well received the table where Graham Pike and David Selby et al. compare mechanistic and systemic paradigms in their book: "Global Teacher. Global Learner", page 29.

7. For a symplectic analysis synthesis of how this triple global revolution have been and is being merging within Noosphere, we use several articles published from nineties, that is, when we are leaving formal academic research and taking a way out for exploring other sciences and disciplines, both within and out of formal academic milieu.

8. Here a list of these articles, from nineties to present. Among them:

9. Antúnez, A. y Márquez, A. L. (1992): “Las escalas en Biogeografía”, en Vargas, J. M.; Real, R. y. Antúnez, A. (eds.), Objetivos y métodos biogeográficos.

10. 1996. Y tu mirá se me clava en los ojos como una espá. Jugando a lo global y complejo. 

11. This article shows the state of the question, in this process of reintegrating disciplines and expèriences, in the half of nineties. It is a BrainStorming about the memes with whom we were playing in that times. Anyway this article belongs to a special volume dedicated to global education, and may be seen as a practical way of using and developping the four-dimension (and thus inclusional) model of reality by Selby et al., for Global Education.

12. 2001. Bla Bla Bla and Dance. This article (interview) shows the direct impact and proposal of Shamanism (as Dance) within western academic system...

Simbiodiversidad: Una Superación del Enfoque Reduccionista,
Homocéntrico y Transmisivo en la Universidad como Aportación a la
Educación Ambiental

14. This article marks a special singularity in our transdisciplinary process.  A first proposal of a new meme (symbiodiversity). Isabelle Stengers proposes the creation of new terms or memes. In fact the german revolution in knowledge in 18/19 century, was acomplished changing "our dictionary", our words. If a new world or reality is birthing, we need to use a diferent language for not to be trapped by the old language.

15. After Symbiodiversity, other memes were merging, as "SinSostenHabilidad", Symbiodomotics, and Symbiocybernetics

16. Interestingly, new memes don't need to be considered for memoristic purposes. Our Copylife allows to cover a free and not memoristic use, of these new memes. Nowdays learners have all information in internet, and they don't need to memorise as in old times.

17. The abductive sucess of that new term: Symbiodiversity, was confirmed some years later, when we discover the recent existence, in internet, of two new memes, "Symbiotic Conservation" and "Biocultural Diversity", whose philosophy and focus is so similar to our "Symbiodiversity". Maybe the main diference is about the approach to humans populations. In symbiodiversity, we approach biodiversity across our own common life, and for that reason all humans populations are included. In Symbiotic Conservation and Biocultural Diversity, (almost) only indigenous people are included.

18. 2006. "The implications of symbiotic revolution for human survival. A symbiodiversity approach". In this "hand-designed" and intuitive Poster, presented at a symbiosis congress in Vienna, we add many other new memes and terms, trying to show "the state of the art", across our transdisciplinary evolution, on the year 2006.

19. Jaccard Similarity Index will measure the temporal change in our own academic transdisciplinary exploration, as the temporal change in the memes used, and also the authors, and bibliographic references.

20. In the eighties, increasing "progress" in Spain, were coming with a decreasing and or denial, or our natural (ecosystemic)  roots, both cultural and biological. Cities were becoming isolated, both conceptualy and ecosystemicaly, from natural and rural landscapes.

21. Urban spaces were, at least in our region, being dominated by new "species": cars, noise, concrete, paviment, asfalt, glass, adds, and certain "green" spaces, where food plants, after millenia growing here, were chirurgicaly extirpated, being substituted by a exotic flora of mainly stetic value. Isolating Urbanite Humans both in conceptual and ecosystemic way, and also sensorialy.

22. At University, the eighties would mean a decreasing in natural outdoor experiences and an increasing in theory and laboratory work.

23. In relation to "Una Epistemologia del Sur", what Symbiodiversity adds is all that new dictionary (new terms and words, or memes), and the construction of a global model and methods for action under that new focus, where global perception is sustained by a global perspective acquired through southern countries and cultures. From a southern perspective it is easier the explicit inclusion of the ecosystems, as the space we all use for our living process, as any living being.

24. reDiscovering Maths: Infimonikal Mathematical System

25. reDiscovering Science: Copylife: Community.Learning-Life

26. reDiscovering Life: mimouX multi- co- -operative system

27. rediscovering Living: mkptmk server

28. Shamanism merges again within western modern science, as a anarchoepistemological revolution. And also as a "mother-group" for all sciences and knowledge systems in history.

29. Shamanism become very related to Common Sense and to transdisciplinarity.

30. Shamanism, as it is expresed by Carlos Castaneda is for being enacted in your own ecosystem whatever it would be.

31. Shamanism may be considered the most symplectic way of meditation.

32. Shamanism aims to increase your own power of attention.

33. Shamanism may be summed up in two principles: "Intento" and "Impecabilidad", and two practical methods: "Acechar", and "Ensoñar".

34. Shamanism as children mind (Josep Mª Fericgla)

35. Shamanism as "Hyperactive" (in relation to more static adults) Sensing Children.

36. Shamanism as Common Sense.

37. Shamanism as Commons' Sense

38. Here we may comment the indigenous participation in the organization principles of western liberalism (Jefferson), and communism (Morgan, Engels).

39. Shamanism as transdisciplinarity (Knutson and Suzuki: The Wisdom of the Elders), Levi-Strauss,

40.Shamanism as Complex Systems Science.

41. The summing up of all lineal, dychotomical contradictions of the old epistemology would be the following so paradoxical statement: "Humans are living inside a Non-Human World", as a paradoxical result of the implicit and or explicit separation between humans and ecosystems...

42. Shamanism as natural science.

43. Shamanism as social science.

44. Shamanism as conservation biology.

45. Shamanism as health science.

46. Shamanism as Embodied and Embedded Neurosciences.

47. Shamanism as Embodied and Embedded Phenomenology.

48. Shamanism as Embodied and Embedded (Symbio) technology.

49. Shamanism as Embodied and Embedded (Sym) Biopower (after Michel Foucault) and Symbiopolitics

50. Shamanism as Integration and Implementation Science

51. Shamanism as Applied Science and Technology.

52. Shamanism as Social-Ecological System.

53. Shamanism as Educational System.

54. Shamanism as exploration of Collective Unconscious (and or Hidden Curriculum).

55. Shamanism as The Alliance among Civilizations.

56. Indigenous People and their social-ecological systems, shape the historical and ecological basis for those civilizations growing there; their "DNA" or "memosphere".

57. Indigenous Communities, and Civilizations would be as parallel with: Bacterial Communities, and Eucariotic cells, tissues, organs and organisms...

58. Shamanism as Indigenous Glokal Science and Technology.

59. Shamanism and Indigenism as the New (and old) Cosmopolitism. Angel Valencia says Ecologism is the new cosmopolitanism. As indigenous actualy is who feels as a part of living Earth, we prefer to consider that the new Cosmopolitanism is Indigenism and or Shamanism.

60. Dancing and or Drumming as Symplectic Shamanism."¡Chitontikiza!: La danza ritual cosmogónica de MesoAmérica es una poderosa tecnología de la in,Formación y comunic,Acción".

61. Shamanism as our own First (0.0) Culture (vs The Third Culture).

62. Shamanism as an Active-Body and Acting Being, Science and Technology.

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