it is real. (source).

Speaker: The amazing Loibon Ol Doinyo Laetoli le Baaba (also known as Kali Baaba)

Source: Excerpt from an interview featured in Science and Nonduality Anthology Vol. 2 Originally published by Science and Nonduality

_tearawawhanauora: 🎓 Lecture Series – Kaupapa That Connects Us Colonisation never really ended. It morphed into the systems we now live in—structural racism baked into our institutions.

(image source).

i love when Indigenous Knowledge and modern scientific research work together. for example, sleep health studied while taking into consideration the Maori people's wairua (spirit). for Aotearoa Māori, sleep and wairua are closely intertwined. "Kei te moe te tinana, kei te oho te wairua – As the body sleeps, the spirit awakens: exploring the spiritual experiences of contemporary Māori associated with sleep" by Deanna Haami and others:

"A recent interview study indicates nuanced differences in the perceptions and practices of sleep among older Māori compared to older non-Māori (Crestani et al. 2022). For example, a positive experience was expressed around fitting sleep in around the routines and needs of whānau (family). Furthermore, rather than being an inconvenience, periods of wakefulness or early rises were more often appreciated as providing opportunities for quiet reflection, creativity, or connection with wairua (Crestani et al. 2022). However, the focus of these interviews was on aspects of sleep health with ageing. Focusing on (for example) changes to the timing, regulation, and perceptions of sleep disorders with ageing, as well as waking alertness and function. Dreaming, spirituality, or wairua were not specifically addressed. Rather, such themes arose as unsolicited, tangential comments from a small number of participants, indicating a need for further focused research. The aim of the present research was to therefore build on this, moving beyond the limited articulations of sleep status for Māori with a focus on the experiences that occur around and during sleep and dreaming that have spiritual significance and meaning.Our research was guided by the principles of Kaupapa Māori research (KMR) – an Indigenous research methodology that applies a Māori lens to research design, method, and evaluation (Smith 2015). KMR is, at its essence, about being Māori (Moewaka Barnes 2008). It incorporates both the values and customs that underpin Māori culture (Moeke-Maxwell et al., 2020a, 2020b), whilst acknowledging the diverse social and political realities that Māori inhabit in contemporary times (Durie 1995). KMR approaches are primarily informed by key values, such as whanaungatanga (meaningful relationship building), manaaki (reciprocal care, attentiveness, spiritual enhancement), and aroha (love, respect). In the current research, a focus on values ensured the diverse realities of Māori were acknowledged appropriately in the interaction between the researcher and participant. Where requested, karakia (prayers, incantations) were incorporated before and after participation. Te reo Māori (Māori language) was used by some participants to communicate their understandings of their experiences. The sharing of kai (food), a cultural imperative that is but one demonstration of manaakitanga, was also offered to all participants. In this way, a safe space – culturally and spiritually – was created."