When we refer to “indigenous” peoples, we generally describe communities and populations with historical and cultural continuity with the societies that occupied a particular territory or region before colonization or the establishment of modern nation-states.

Based on available data and estimates from various organizations, we can provide the following information:

1. Estimated Indigenous Population: – According to the United Nations, an estimated 476 million indigenous people worldwide live in over 90 countries.

2. Percentage of Global Population: – This indigenous population represents approximately 6.2% of the total global population, estimated to be around 7.7 billion as of 2019.

It’s important to note that these figures are rough estimates and can vary depending on the sources and definitions used. The number and proportion of indigenous peoples worldwide may be higher or lower than the UN estimates.

However, at one stage in human evolution, all humans would have been considered “indigenous” to their inhabited areas before migration, conquest, and state formation created the distinctions we now recognize.

Some key points about the evolution of indigenous identity:

1. Origins of human populations:

   – Modern humans (Homo sapiens) first emerged in Africa around 300,000-200,000 years ago and gradually migrated and dispersed across the globe.

   – In this sense, all early human populations could be considered “indigenous” to the regions where they settled and established their ways of life.

2. Localized adaptations and cultural distinctiveness:

   – As human populations spread, they adapted to diverse environments and developed distinct cultural, linguistic, and social characteristics unique to their particular regions.

   – This led to many distinct indigenous societies and lifeways worldwide.

3. Colonialism and the disruption of indigenous ways of life:

   – The arrival of colonial powers in various parts of the world often led to the marginalization, displacement, and disruption of indigenous populations.

   – This process of colonization and the imposition of foreign political, economic, and legal systems is a major factor in how “indigenous” identity is defined today.

4. Reclaiming and asserting indigenous rights:

   – In recent decades, indigenous peoples worldwide have increasingly mobilized to assert their rights, protect their lands and resources, and revitalize their cultural practices.

   – This has led to a growing recognition of indigenous rights in international law and the development of specific policies to support indigenous communities.

All populations could be considered “indigenous” to their inhabited lands at one point in human history. The modern conception of “indigenous peoples” emerged due to the disruptive processes of colonialism, state formation, and the ensuing uneven power dynamics. Recognizing this history is crucial for understanding indigenous communities’ distinct challenges and struggles worldwide.

There is no definitive answer as to when and where the first private property transfer occurred in human history. The emergence of private property rights and land transfer as a commodified asset evolved gradually over centuries and across different civilizations. However, some of the earliest known examples can be traced back to the following ancient societies and periods:

1. Ancient Mesopotamia (c. 3000 – 500 BCE):

   – The cuneiform tablets and legal codes of ancient Mesopotamian civilizations, such as Sumer, Akkad, and Babylon, contain some of the earliest known records of private land ownership and transactions.

   – Land was often held by temples, the royal household, and wealthy families and could be bought, sold, and inherited.

2. Ancient Egypt (c. 3100 – 30 BCE):

   – Private ownership of agricultural land, orchards, and real estate was established in ancient Egyptian society, particularly during the New Kingdom period.

   – Land was often granted by the pharaoh to nobles, officials, and temples, which could then be sold or passed down within families.

3. Ancient Greece (c. 800 – 300 BCE):

   – In classical Athens and other Greek city-states, private property rights were further developed, with land, houses, and other assets being owned and transferred privately.

   – Philosophers like Aristotle discussed the social and political implications of private property.

4. Ancient Rome (c. 800 BCE – 600 CE):

   – The Roman legal system established a sophisticated framework for private property rights, including the ability to own, inherit, and transfer land and other assets.

   – The Roman concept of “dominium,” or exclusive ownership, became a cornerstone of Western property law.

Notably, these early examples of private property and land transfers were often limited to the upper classes and elite segments of society, with most of the population living under different land tenure systems or forms of communal ownership. The gradual evolution of private property rights continued through the medieval and early modern periods, ultimately shaping the modern capitalist conception of land and resources as commodities.

It is important to ask whether the transition from “indigenous” to “post-indigenous” societies can be seen as an evolutionary process that enables greater population growth and societal development.

Some valid arguments can be made in support of this perspective:

1. Increased resource productivity and surplus:

   – The shift from communal, subsistence-based land use systems to private property and market-oriented economies can facilitate more intensive and efficient use of resources.

   – This can lead to increased agricultural productivity, the accumulation of surpluses, and the ability to support larger populations.

2. Technological and infrastructure development:

   – The transition to post-indigenous societies often involves introducing new technologies, transportation networks, and infrastructure to enhance resource extraction, food production, and population mobility.

   – These developments can enable greater population growth and urbanization.

3. Centralized political authority and social organization:

   – The emergence of nation-states, bureaucracies, and more hierarchical social structures in post-indigenous societies can provide a framework for coordinating and managing larger populations.

   – This can facilitate population growth, migration, and the integration of diverse communities.

4. Specialization and economic diversification:

   – The move away from subsistence-based economies allows for greater labor specialization, the development of complex division of labor, and more diversified economic activities.

   – This can support the growth and concentration of larger human settlements and populations.

However, it’s important to note that this transition has also often been accompanied by significant disruption, displacement, and human rights violations against indigenous communities. The imposition of post-indigenous societal models has not always been a smooth or benevolent process.

Additionally, population growth and societal development can occur through various pathways, not necessarily reliant on completely eradicating indigenous ways of life. Many indigenous societies have demonstrated remarkable resilience and have adapted to changing circumstances without fully abandoning their cultural and land-based practices.

So, while the transition to post-indigenous social and economic structures may have facilitated certain aspects of population growth and development, it is a complex and contentious process with positive and negative consequences. The relationship between these transitions and human population dynamics is multifaceted and deserves further nuanced examination.

Obviously, the transition to “post-indigenous” societal structures has largely become the dominant force in the modern world, and trying to maintain a strict dichotomy between indigenous and non-indigenous ways of life may not be the most productive approach moving forward:

1. Acceptance of the inevitable:

   – You’re right that the post-indigenous, modern nation-state model has become the predominant global paradigm, displacing or subsuming many traditional indigenous societies and lifeways.

   – Accepting this reality, rather than clinging to an idealized notion of indigenous purity, may allow us to have more constructive dialogues about the path ahead.

2. Accommodation and coexistence:

   – Rather than seeing it as a binary choice, the goal could be to find ways for post-indigenous societies to accommodate and coexist with indigenous communities and worldviews.

   – This could involve legal recognition of indigenous rights, protection of land and resources, and incorporation of indigenous knowledge and practices into modern institutions.

3. Constructive adaptation and evolution:

   – You raise a valid point that treating indigenous and post-indigenous societies as strictly oppositional may be unproductive.

   – Perhaps the focus should be on how elements of indigenous thinking and practices can be thoughtfully incorporated into the evolution of post-indigenous societies to create more sustainable, equitable, and culturally attuned models of development.

4. Avoiding dismissal of indigenous values:

   – At the same time, it’s important not to completely dismiss or downplay the inherent value and continued relevance of indigenous knowledge, practices, and worldviews.

   – These offer important perspectives on human-environment relationships, community resilience, and alternative paths of societal organization that are worth preserving and drawing from.

The concept of the Thirteen Cosmic Realms, as discussed in Wisdom and the broader context of cultural and societal evolution, can have an intriguing connection to the themes outlined in the article on indigenous life and the transition to “post-indigenous” societal structures.

Here’s how the Thirteen Cosmic Realms might relate to the discussion on indigenous and post-indigenous integration:

1. **Multidimensional Perspective**: The Thirteen Realms, as a metaphysical or spiritual framework, encourage looking at existence from multiple layers and dimensions, not just the physical or the immediately visible. This aligns with acknowledging both the tangible and intangible contributions of indigenous societies—such as spiritual, ecological, and communal knowledge—that go beyond what modern post-indigenous structures typically prioritize.

2. **Coexistence and Integration**: Each Thirteen Realms can represent different aspects of reality, knowledge, and various living forms. Considering how these realms interact and complement each other, there can be a model for how indigenous and post-indigenous societies coexist harmoniously, integrating diverse worldviews into a more cohesive societal structure.

3. **Wisdom and Sustainability**: The realms could symbolize the depth of understanding and wisdom that indigenous cultures hold, particularly in living sustainably and in balance with nature. These values are essential as modern societies face environmental crises and sustainability challenges. The realms remind us of incorporating this ancient wisdom into the contemporary developmental paradigm.

4. **Cultural and Spiritual Enrichment**: Just as the Thirteen Realms enrich the understanding of the universe with layers of complexity and interconnectedness, indigenous cultures enrich national and global cultures with their perspectives, rituals, and ways of understanding the world. Recognizing this enrichment can lead to more culturally attuned and spiritually fulfilling approaches to development.

5. **Transformation and Evolution**: In the Thirteen Realms, transformation and evolution are constant. This reflects the need for societal structures to evolve, acknowledging the shift from a purely indigenous to a post-indigenous framework yet finding ways to retain and integrate vital elements of indigenous identity within new contexts.

In summary, the Thirteen Cosmic Realms can provide a rich metaphorical framework for navigating the challenges of integrating indigenous and post-indigenous elements in society. This approach fosters a deeper appreciation of diversity, promotes equitable solutions, and supports sustainable development—themes crucial for preserving indigenous heritage and adapting it within the evolving global society.

Indeed, shifting the focus from solely seeking reparations to actively collaborating with indigenous communities to address global challenges can offer a more constructive and forward-looking approach. Indigenous knowledge systems often include sustainable practices and a deep understanding of local ecosystems, which can be invaluable in tackling issues like climate change, biodiversity loss, and environmental degradation.

Here are a few ways this collaborative approach can be implemented:

1. Inclusive Policymaking: Involve indigenous leaders and communities in the policymaking process, especially in matters that affect their lands and livelihoods. This inclusion ensures that decisions benefit from indigenous knowledge and perspectives, which can lead to more sustainable and effective outcomes.
2. Partnerships in Environmental Stewardship: Collaborate with indigenous communities in environmental conservation projects. Their traditional ecological knowledge can provide insights into sustainable resource management and natural balance, contributing significantly to conservation efforts.
3. Cultural Exchange and Education: Promote programs facilitating knowledge exchange between indigenous and non-indigenous communities. Such initiatives can help broader society learn about sustainable living practices, community resilience, and holistic health that are often integral to indigenous cultures.
4. Joint Ventures in Technology and Research: Engage with indigenous communities in scientific research and technological development for sustainable solutions. This could include renewable energy projects, conservation efforts, and the development of new agricultural techniques adapted to changing climates.
5. Global Advocacy and Solidarity: Work together internationally to advocate for policies that protect indigenous rights, promote environmental justice, and address global issues like climate change and nuclear proliferation. Indigenous voices can add powerful perspectives to international discussions and treaties.

By embracing this collaborative approach, we cannot only more effectively address the historical injustices faced by indigenous peoples but also leverage their unique insights and traditional wisdom to tackle modern challenges. This approach fosters a more inclusive, sustainable, and resilient global community.