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.

Unwrapping aspects of a “theology in the Pacific world” on the sidelines of the Synod Continental Assembly of Oceania, Archbishop Rochus Tatamai of Papua New Guinea explains certain aspects of Melanesian culture that can be used to explain the Catholic Faith.

By Sr Bernadette Reis, fsp – Suva, Fiji

During the Oceania Continental Synodal Assembly taking place in Suva, one emerging theme is “the question of theology in the Pacific world,” as Archbishop Mark Coleridge of Brisbane, Australia, acknowledged.

In sessions on Thursday, he described this as the need for a “distinctively Pacific voice or symphony of voices” that is emerging slowly. “Theology in this part of the world,” the Archbishop further explained, “is based upon a different set of facts than in other parts of the world.”

Expanding on that, he noted that this voice would include “Western theology that has been exported,” but also a “theological enterprise applying reason to faith in a way that does justice to the experience of the peoples of the Pacific.”

Missionary of the Sacred Heart Archbishop Rochus Tatamai, of Rabaul in Papua New Guinea, spoke to Vatican News to offer his insights on the synodal process in his Archdiocese. He also reflected on how certain aspects of the faith can be explained using aspects from Melanesian culture.

Island experience of consensus

“The [synodal] experience is somehow confirming our own traditional process. Melanesians, as we know ourselves, are the black islanders. So, we talk about West Papua to Papua New Guinea to Solomon Islands, Vanuatu, Fiji and New Caledonia," he said. "These are the Melanesian Islands, and there is one strong aspect of decision-making – consensus. Consensus is when everybody gives their contribution. And this is what we call a Melanesian way, which sometimes can take a long time in just talking and talking and talking and talking and listening and then at the end, there'll be a decision made. Somehow, we can say that the decision that we have to make, we know we're going to make it, but somehow we just allow for the process to allow everyone to take part, to talk, and that’s our Melanesian way of doing things."

Melanesian concept of salvation

“I'm approaching this whole reflection from the Melanesian worldview, the Melanesian worldview, as one of our Divine Word Missionaries, Rev. Ennio Mantovani, he actually had some study amongst the Melanesian Islands," continued the Archbishop. "And he found that amongst us, the Melanesians, there are what we call value systems that are in place, and that's strongly about life. And life is in English, we say it's well-being and salvation. But in the pidgin context, we call it gutpela sindaun. Gutpela sindaun literally means that you are just sitting down properly, in balance, in equilibrium. And that's what we talk about when it comes to the Melanesian worldview is that life that we quest for is balance. And when the balance is in place, the equilibrium is in place, everything is in harmony. Everything is going very well…."

Web of relationships

“And community is one big aspect. So, we have life as it is. It is gutpela sindaun, well-being, salvation. And then it's supported by the community. And the community is a web of relationships. And this community has to do first and foremost with the blood relationships, the family – the father, the mother and the children, the daughters and sons. This is the first level of relationship which is based on blood. That's a family.

“And then you go into the next level of this relationship, which is in-laws through marriage. So, the marriage that takes place when you marry someone, you not only marry that individual, but it's the whole tribe that comes in to expand your community from being a family unit now to an extended family….

“Now, from the family to the in-laws, you now make reference to those who have gone before us, our ancestors. And we have also a deep consideration for them. And then after the ancestors, you now have a relationship with your environment. And in Melanesia, we don't have such a thing as an empty space or an empty time. We do have the concept of a sacred time and sacred space. This means that whenever you are at home, you know that you are part of a family, you have in-laws in place, and you have the ancestors that are still influencing your life, as well as the environment that you go through to get down to the river, into the bush, the reefs, the seas.

“There's always a communication there that, since you are always there, you don't really pay attention to. But especially when we have visitors coming in, or strangers are with us, you as a person have to almost introduce these people that these are not strangers. They are part of you. And to allow the environment – whether it be the bush, the jungle, the beaches, the river – that these people are our friends and are with us. It's almost saying that no harm should come to them. They are part of our lives….

How tension is resolved

“Now we do know that as families – as much as in-laws, with the ancestors, and the environment – as human beings, there are always some tensions that go on, or we may say that relationships go wrong…. There's always the consciousness that when somebody is sick, you never ask the question, ‘What happened to this person?’ It’s always the question, ‘Who caused it? Who caused this disease?’ It's always a question of making reference to whether it is the environment, or is it the ancestors, or is it disagreements in the family? Are there conflicts, divisions? – all of these. And therefore, when it arises, when imbalance comes, there is conflict, there is opposition, sickness, death. And when natural disasters happen, there is always a need to do something together, to be able to bring back everything to the balance, to the equilibrium.

“And that is the value that we always refer to as an exchange. And this exchange means that everybody is part of it, and everybody has to be engaged on equal terms, (...) And that should be able to strike a balance so that there is equilibrium, there is once again a balance, and so life in abundance comes back."

Connectedness to the land

“And this is how we've been seeing it. So, when there are big winds or big seas, or floods come, there's always a question that something is not right. Let us make a reconciliation. So, it is based on this relationship. So, you never sell your land. You never part with your land. You can allow people to use it, but it comes back to you. And you are not individually owning that land – it’s the tribe’s, it’s the clan’s – because it's the communal ownership of it. And that is why we don't use them. We don’t own the land; the land owns us. And because of that, we should have respect for it. We should have regard for it because it is – as it came out with the Maori prayers this morning, and how the bishop made reference to it – our identity. You have to call your name, and your mountain, and your river, and this is always something basic in Melanesia and Micronesia, Polynesia in Oceania….

“The attachment to the land and that sense of who you are is because of the land that you have. And so, you relate to it. You do not abuse it. You don't use it. And systematically, when the big fishes happen, it's the eldest, the elderly who tell us, ‘You don't fish here. You don't do any activities here for the time being. You do it elsewhere because we will need the fishing here or the gardening here at that time.’ And so, I think there has been ancient wisdom for sustainability always there."

Imbalance with a market economy

“Now with market forces, and logging and all the rest and money coming in, you don't observe these things anymore. So, we are living a bit of turmoil in all this. And of course, reconciliation when it comes to exchange, unfortunately, in our case in Papua New Guinea, we have really corrupted this whole gift of exchange. And we have introduced what we now call today compensation. And compensation is a big imbalance where maybe they pay some money to you, but the ones who are giving the money, don't feel good because they pay out a lot and you pay nothing back. Whereas in the exchange system, you have to offer something back, and sometimes on equal terms. And you know that everybody has been part of it. Compensation causes an imbalance. And then after that, it also initiates a cycle of violence.

“And this is something that we are still trying to fully understand and say if it has to be a compensation, it has to be properly understood that it is just. But how do you measure what is just – given that it has to be given by one person and the other is on the receiving end? And so, we still think that with the whole concept of the environment – the land, the sea, the mountains, everything  – there's a deep relationship there. And I think it's what we need when we're talking about sustainable living. And when you talk about Laudato si’, it is calling for an ecological conversion for us, it just simply makes sense. And it is very easily understood when you talk about the psychological conversion.”

This interview will be continued in a second article regarding the application of the concept of gutpela sindaun and exchange to Catholic beliefs.