for - post comment - LinkedIn - Mohamed - Bronwen - degrowth - question - colonialism and degrowth - inclusion of indigenous socieities

for - article - substack - altruism - indigenous - Will Ruddick - adjacency - indigenous altruism mythology - Deep Humanity - individual / collective gestalt - source - Donna Nelham Summary - A brief but insightful article that clarifies the roots of common misunderstanding of - altruism practices in indigenous cultures. - As often the case, an oversimplification is the root of the misunderstanding - The oversimplification posits that such altruism is completely selfless, - but this contradicts common sense as well as the foundations of biology and evolution - From a Deep Humanity perspective, it again highlights the importance of the idea of the intertwingled individual / collective gestalt

for - new trailmark - good point - good point - romanticising indigenous practice died a disservice

for - indigenous altruism - translating practices successfully to modernity

indigenous altruism - translating practices successfully to modernity - The mythology is harmful because - it doesn't make sense and therefore drives people away from seriously considering as a viable option

https://www.theguardian.com/environment/2024/nov/03/cop16-ends-in-disarry-and-indecision-despite-biodiversity-breakthroughs

Windigo Norval Morrisseau, Windigo, tempera on brown paper, ca. 1963.(courtesy Glenbow Museum/64.37.9)

via The Canadian Encyclopedia<br /> https://www.thecanadianencyclopedia.ca/en/article/windigo

https://www.amazon.com/First-Knowledges-Law-Way-Ancestors-ebook/dp/B0C1M8B4HQ

Law: The Way of the Ancestors

Technicians of the Sacred, Third Edition by Jerome Rothenberg

Recommended by Eric Sinclair

https://libguides.marist.edu/c.php?g=1314310&p=9677364

Artwork mentioned by Robin Wall Kimmerer in Braiding Sweetgrass.

Lynne Kelly: Modern memory, ancient methods by [[Lynne Kelly]]

It’s Peak Season for Tamales in Los Angeles by [[Tejal Rao]]

Highlighting the importance of the tamal in culture

naturally this presumes that the author has some experience which can actually come through a recipe, many of which have become commoditized in a corporate way (think cook books full of recipes which were not fully or never tested).

cooking with empathy - following a recipe closely without improvisation or substitutions to appreciate the original chef/author's point of view as a means of appreciating other cultures and backgrounds

for - governance - indigenous - training in humbleness - needed today!

07:30 At the root of cybernetics and Chris his research lies the question of communication. This combines his interests of mnemonics, orality, cybernetics, et al. (literacy, indigenous people)

08:12 Even music and dance can be used to transmit information from one generation to the other.

for - indigenous futures - decolonial futures - Ngoni futures - African futures

https://writingslowly.com/2024/03/13/the-card-index.html

Richard ties together the "aliveness" of card indexes, phonographs, and artificial intelligence in an interesting way. He also links it to the living surroundings of indigenous cultures which see these things in ways that westerners don't.

https://ghs-garlandisdschools.libguides.com/c.php?g=613369&p=7227110

Revisit this overview for extraction.

Read [[Odin Halvorson]] in Indigenous Mnemonics and Personal Knowledge Management

I read in this area and this is the first I've heard the phrase IKS or “Indigenous Knowledge Systems”.

Support for

What a fascinating set of areas she's working in... I want to do this...

Many academics and modern people may think this way, but it is far from a "bedrock value".

In many indigenous cultures knowledge was carefully sectioned and cordoned off.

And as we know that knowledge itself is power (ipsa scientia potestas est - Francis Bacon) many people have frequently cordoned off access to information.

https://azorion.tripod.com/whorf.htm<br /> The (Hopi) World According to Whorf -- a Brief Note<br /> by Gary A. David, 2004

• for: green growth - ethics - indigenous violence, Indonesia - violence against indigenous people, progress trap - green growth - nickel mining - eviction of indigenous people

• for: annotate, indigenous people - Arara

• for: Jawara - right to self-determination - indigneous people

• comment

• education: self determination
  • there is a need to translate to lay people terms what the saliance of this

• for: example - cultural destruction - Jawara - cigarettes and alcohol, example - indigenous genocide, example - forced addiction

• comment

• example - cultural destruction
• example - indigenous genocide
• example: forced addiction
  • Growing up in Canada in an indigenous community, this struck a nerve.In my childhood, I experience how the Haida first nations people of the Queen Charlotte Islands were reduced from a once proud and self-reliant culture to a dependent one living in government housing, the land they lived on denied to them and forced to live on small parcels of "Indian Reservations", their dignity stripped, and made dependent on alcohol and cigarettes.
  • It seems that modernity is simply an arrogant and corrupting force on indigeneity.
  • We see the beginning of indigenous genocide by the attempted infection by ignorant modern citizens who interact with the Jawara by attempting to hook them on the extremely destructive and addictive substances of our culture, alcohol and cigarettes

• for: perspective shift - modernity to "neo-indigenous"

• question

  • how do you transform fear of the perceived great loss of modernity to the gains of neo-indigenous civilization?
  • we would have to feature the many potential benefits of doing this
  • it can't be just a big loss, but the pros must outweigh the cons

• for: cultural evolution - diverse movements, cultural transition - diverse movements

• summary

  • Bill Reese and Rubin Nelson believe that the dynamic / relational quadrant of indigenous culture is the most viable futures

Guzman-Lopez, Adolfo. “How A Centuries-Old History Of Indigenous Mexico Inspired These College Students To Change Career Paths.” LAist, November 1, 2023. https://laist.com/news/education/florentine-codex-getty-digitization-project-higher-education.

Given Alexander von Humboldt's time period (1769-1859), might he have been the recipient of indigenous knowledge during the Renaissance the same way that Graeber/Wengrow demonstrate others were around that same time frame?

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https://en.wal.unesco.org/

Revise, Nicolas. “Tech Breathes New Life into Endangered Native American Languages.” News. Phys.org, October 19, 2023. https://phys.org/news/2023-10-tech-life-endangered-native-american.html.

https://www.aaanativearts.com/winabojo-birch-tree

Winabojo has blessed the birch tree for the good of the human race. And this is why lightning never strikes the birch tree, and why anything wrapped in the bark will not decay.

In neighboring cultures in which both have oral practices relating to massebah, one is not just destroying "sacred stones" to stamp out their religion, but it's also destroying their culture and cultural memory as well as likely their laws and other valuable memories for the function of their society.

View this in light also of the people of Israel keeping their own sacred stones (Hosea 10:1) as well as the destruction of pillars dedicated to Baal in 2 Kings 18:4 and 2 Kings 23:14.

(Link and) Compare this to the British fencing off the land in Australia and thereby destroying Songlines and access to them and the impact this had on Indigenous Australians.

It's also somewhat similar to the colonialization activity of stamping out of Indigenous Americans and First Nations' language in North America, though the decimation of their language wasn't viewed in as reciprocal way as it might be viewed now. (Did colonizers of the time know about the tremendous damage of language destruction, or was it just a power over function?)

https://www.pbssocal.org/shows/little-bird/preview/trailer-xqovtl

https://en.wikipedia.org/wiki/Kuuk_Thaayorre_language

See also: https://hypothes.is/a/n5FUgGcgEe6O5nctin8I7Q

Boroditsky, Lera. How Language Shapes the Way We Think. Streaming Video. TED | TEDWomen 2017, 2017. https://www.ted.com/talks/lera_boroditsky_how_language_shapes_the_way_we_think.

See also: https://www.youtube.com/watch?v=RKK7wGAYP6k

Kuuk Thaayorre language (Australia) orients everything with respect to cardinal directions or is mapped onto their terrain/land. Even their perception of time (chronology) is mapped onto the land with respect to their bodies.

Hamacher, Duane, Patrick Nunn, Michelle Gantevoort, Rebe Taylor, Greg Lehman, Ka Hei Andrew Law, and Mel Miles. “The Archaeology of Orality: Dating Tasmanian Aboriginal Oral Traditions to the Late Pleistocene.” Journal of Archaeological Science, August 10, 2023, 45pp.

Pre-print.

See also: https://www.sciencedirect.com/science/article/pii/S0305440323000997

Annotation url: urn:x-pdf:d4ccd0952073ac59932f4638381e6b69

Popular press coverage: https://www.unimelb.edu.au/newsroom/news/2023/august/tasmanian-aboriginal-oral-traditions-among-the-oldest-recorded-narratives

The scientific validation of oral traditions aids in creating a third archive which fuses the value of Indigenous knowledges and Western ways of knowing.

The difficult thing to pick apart here is the writer's intention and the reader's reception and base of knowledge.

In particular a lot of imaginative literature is based on having a common level of shared context to get a potentially wider set of references and implied meanings which are almost never apparent in a surface reading. As a result literature may use phrases from other unmentioned sources which the author has read/knows, but which the reader is unaware. Those who read Western literature without any grounding in the stories within the Bible will often obviously be left out of the conversation which is happening, but which they won't know exists.

Indigenous knowledge bases have this same feature despite the fact that they're based on orality instead of literacy.

https://en.wikipedia.org/wiki/Angie_Debo

Indigenous Storytelling: Our Smallest Warriors, Our Strongest Medicine. Hopkins at Home. Baltimore, MD: Johns Hopkins University, 2021. Indigenous Storytelling: Our Smallest Warriors, Our Strongest Medicine. Hopkins at Home. Baltimore, MD: Johns Hopkins University, 2021. https://hopkinsathome.vhx.tv/humanities/videos/indigenous-storytelling. .

Storytelling functions as a tool to heal from and protect against historical trauma and ongoing challenges Indigenous communities experience. "It is medicine." —Beltran & Begun, 2013 (quoted in @Okeefe2021 video at 10:41)

Basic knowledge and understanding for me, but nice to have a source for it in particular.

Hutchins indicates that part of the fall of the humanities was the result of the rise of the scientific method and experimental science. In wanting fields from the humanities—like social sciences and history—to be a part of this new scientific paradigm, professors completely reframed their paradigms in a more scientific mode and thereby erased the progenitors and ideas in these fields for newer material which replaced the old which was now viewed as "less than" in the new paradigms. This same sort of erasure of Indigenous knowledges was also similarly effected as they were also seen as "less than" from the perspective of the new scientific regime.

One might also suggest that some of it was the result of the acceleration of life brought on by the invention of writing, literacy, and the spread of the printing press making for larger swaths of knowledge to be more immediately available.

It can be easy to deprive a generation of important pieces of their cultural heritage by omitting any focus on it.

• shiboleth
• philology
• disinterest
• overwhelm

Compare the loss of classical education and cultural heritage by "internal decay" as described by Hutchins in the early 1900s and the forced loss of cultural heritage of Indigenous Americans by the U.S. Government in roughly the same period by re-education and stamping out Indigenous language.

Certainly one was loss through lack of exposure, but the other was outright erasure due to the natures of orality and literacy.

A bulk of America was stuck in a form of economic slavery in the 1950s. See description of rural Texans in Robert Caro's LBJ biography for additional context --- washing/scrubbing, carrying water, farming, etc. without electricity in comparison to their fellow Americans who did have it.

In the 21st century there is a different form of economic slavery imposed by working to live and a culture of consumption and living on overextended credit.

Consider also the comedic story of the capitalist and the rural fisherman and the ways they chose to live their lives.

Colonized groups such as these indigenous people have urgency to avoid colonization of their data and are doing something about it

Sardarli, Arzu, and Ida Swan. Cree Dictionary of Mathematical Terms with Visual Examples. University of Regina, 2022. https://opentextbooks.uregina.ca/creemathdictionary/.

via Tagged Cooltech: Cree Dictionary of Mathematical Terms with Visual Examples by Adam Levine

Map of Content Vizualized (VMOC)

a start of thinking on the space of converging written and visual thinking, but not as advanced as even Raymond Llull or indigenous ways of knowing which more naturally merge these modes of thinking.

Western though is just missing so much... sigh

We could say first, though I highly suspect that his ideas came from somewhere else...

• Quote

• Being is a spiritual proposition. Gaining is a material act.

• Traditionally, American Indians have always attempted to be the best people they could. Part of that spiritual process was and is to give away wealth, to discard wealth in order not to gain.

• Contrasting worldviews

• Material gain is an indicator of false status among traditional people,
• while it is "proof that the system works" to Europeans.

University of California, Berkeley — The Repatriation Project<br /> by Ash Ngu, Andrea Suozzo

How to Report on the Repatriation of Native American Remains at Museums and Universities Near You<br /> by Ash Ngu, ProPublica

see also: https://hypothes.is/a/B8eyALcFEe2f02egqtFwgg

https://en.wikipedia.org/wiki/Aesopian_language

Parents often use variations of double entendre to communicate between each other with out children understanding while present.

It's also likely that Indigenous elders may use this sort of communication with uninitiated members nearby.

Logging some keywords here for later cross referencing.

The close connection between

This is a great story, but interestingly, without the appropriate art to explicitly map the idea onto, it's much harder to remember or to help those unaccustomed to these ideas. Presumably the audience of this book doesn't/wouldn't.

A simple drawing here or an overlay onto an existing image would be immensely helpful. Perhaps the Robinson reference has one? (it doesn't)

Notice how in the story of Garnkiny, the Moon Man, and Dawool, that the power of emotion is used as a means of strengthening not only the story, but the memory of the other associated elements.

This idea is closely related to "talking rocks" and seems a very apt parallel.

link to: Eddington quote https://hypothes.is/a/TNV2WqfpEe2Z24NgnWsZCg

understated quote of the day

Hamacher, Duane W. “The Art of Star Knowledge.” In 65,000 Years: A Short History of Australian Art, edited by Judith Ryan and Marcia Langton. Melbourne, Australia: University of Melbourne Press, 2023. https://www.academia.edu/96537139/The_Art_of_Star_Knowledge.

!- atrocities since 1948 : 12 million indigenous people murder, 40 million dispossessed

!- Indigenous Wisdom : all living beings are sacred - we are in a time of reckoning

!- indigenous peoples : best stewards of earth !- quotable : 5 % of population protect 85% of earth’s biodiversity

How painfully true this may have been in 1899, it's now much worse in 2023!

Specialization of knowledge tends to fit the lifeways of the people who hold and maintain it. Changing lifeways means one must lose one or more domains and begin using or curating different domains of knowledge.

In a global world of specialization, humans who specialize are forced to rely more heavily on the experience and veracity of those around them who have also specialized. One may be able to have a Ph.D. in astrophysics, but their knowledge of the state of the art in anthropology or economic policy may be therefore utterly undeveloped. As a result they will need to rely on the knowledge and help of others in maintaining those domains.

This knowledge specialization means that politicians will need to be more open about what they think and say, yet instead politicians seem to be some of the least knowledge about almost anything.

This is just the start of a somewhat well-formed thesis I've developed elsewhere, but not previously written out... more to come...

https://www.npr.org/sections/health-shots/2023/01/18/1139783203/what-makes-songs-swing-physicists-unravel-jazz-mystery

Spaces in both language, text, and music help to create the texture of what is being communicated (and/or not).

Link to Edward Tufte's latest book in section entitled "Spacing enhances complex meaning, encourages slow, thoughtful reading":

<small><cite class='h-cite via'>ᔥ <span class='p-author h-card'>KevinMarks</span> in #meta 2023-01-19 (<time class='dt-published'>01/19/2023 11:32:19</time>)</cite></small>

Link to Indigenous astronomy example of negative spaces (like the Great Emu)

!- United States indigenous language : ststistic - US Govt spent less than 7 cents for every dolloar spent eradicating indigenous language in the past - Citation : report by Rebecca Nagle in the High Country News: https://www.hcn.org/issues/51.21-22/indigenous-affairs-the-u-s-has-spent-more-money-erasing-native-languages-than-saving-them

!- Australian language genocide - 300 to 700 indigenous Australian languages before colonization in 1788 - now there are 13

!- Title : Learning a New Language Can Help Us Escape Climate Catastrophe !- Author : Nylan Burton !- comment : summary - while I agree with the analysis, the futures-related question I ask is this: what does a desirable hybridized linguistic landscape look like that integrates English, evolved into a post-colonialist lingua franca and reconstituted indigenous languages with their rich bio-cultural heritage?

https://www.reddit.com/r/learnwelsh/comments/10acr9j/sut_i_ddweud_i_memorized_yn_gymraeg/

Fascinating that the Welsh language doesn't seem to have a direct translatable word/verb for "to memorize". The closest are dysgu (to learn, to teach) and cofio (to remember).

Related phrase: yn dysgu cerddi ar gof (to learn poems by heart), though this last is likely a more direct translation of an English concept back into Welsh.

Is this lack of a seemingly basic word for such a practice a hidden indicator of the anthropology of their way of knowing?

If to learn something means that one fully memorizes it from the start, then one needn't sub-specify, right?

Bacon, Bennett, Azadeh Khatiri, James Palmer, Tony Freeth, Paul Pettitt, and Robert Kentridge. “An Upper Palaeolithic Proto-Writing System and Phenological Calendar.” Cambridge Archaeological Journal, January 5, 2023, 1–19. https://doi.org/10.1017/S0959774322000415.

https://www.cambridge.org/core/journals/cambridge-archaeological-journal/article/an-upper-palaeolithic-protowriting-system-and-phenological-calendar/6F2AD8A705888F2226FE857840B4FE19

There may be questions as to whether or not this represents written language, but, if true, this certainly represents one of the oldest examples of annotation in human history!

cc: @remikalir

It is possible that the variations in patterning may tell us about the relative timing of the data. Perhaps the earliest data points may have been anecdotal evidence that was improved over time.

Of course it could be the case that migrations, births, etc. may have shifted somewhat over time.

What does the general climate data from these areas and this time period show? Is there variability in this time period?

I suspect that artificial memory systems, particularly those that make some sort of logical sense, will indeed be long lasting ones.

Given the long, unchanging history of the Acheulean hand axe, as an example, these sorts of ideas and practices were handed down from generation to generation.

Given their ties to human survival, they're even more likely to persist.

Indigenous memory systems in Aboriginal settings date to 65,000 years and also provide an example of long-lived systems.

Was Luhmann's obtuse style, in part, a means of publicly sharing content, but doing so in a way as to restrict the knowledge to those who had an increased level of context for understanding it? How similar is this to the pattern of restricted knowledge in some Indigenous cultures where people passed along knowledge in restricted ways?

Is there a word or phrase to synopsize this sort of hard to understand academic-speak?

Sönke Ahrens roughly quoted this passage or one like it (check the reference), but I criticized it for not being inclusive of indigenous people or oral methods. Luhmann, however, went further and was at least passively more inclusive by saying that one needs to be able to "notch differences" to be able to think, and this is a much better framing.

Just as the ideas of liberty and freedom were gifted to us by Indigenous North Americans as is shown by Graeber and Wengrow in The Dawn of Everything, is it possible that the same sorts of ideas but within the educational sphere were being transmitted by Indigenous intellectuals to Europe in the same way? Is Rousseau's 18th century book Emile, or On Education of this sort?

What other sorts of philosophies invaded Western thought at this time?

—Comenius (1592-1670) in Didactica magna

This is broadly similar to the spirit of much of Indigenous pedagogy, particularly in societies in which staged oral learning was a privilege.

Read in juxtaposition with the knowledge of orality and along with Graeber & Wengrow's The Dawn of Everything, one could certainly argue that there are other ways of knowing which provide potentially better pathways to democracy.

Further, the simple fact of basic literacy doesn't necessarily encourage democracy. Take a look at the January 6th (2021) insurrectionists who were likely broadly literate, but who acted more like a damaged oral society and actively subverted democracy.

Literacy plus "other things" are certainly necessary for democracy. How do we define these other things, and then once we have, is literacy still part of the equation for democracy?

It would seem that most of the large swaths of rural poverty in America are those with historical roots of slavery, colonization, and exploitation. These include: the Deep South and Mississippi Delta region where slavery, share cropping, and cotton plantations abounded; Appalachia (esp. West Virginia and Kentucky) where the coal mining industry disappeared; Texas-Mexico border where the Latinx populations have long been exploited; the Southwest and Northern Plains (including Alaska) with Native Americans who live on reservations after having been exploited, dealt with broken treaties and general decimation of their people and communities; central corridor of California with high numbers of exploited immigrant farm laborers.

Sounds like this shares many of the potential features of Stonehenge, stone and timber circles, and menhirs that fit into Lynne Kelly's thesis on mnemonic devices.

Reading and studying it all without any regard to the Indigenous culture. Steve Martin is using Western perspectives to attempt to understand non-Western art which has a different basis.

https://news.artnet.com/art-world/steve-martin-indigenous-art-national-arts-club-2180438

In addition to tracing the roots of the song Bonnie Lass of Fyvie, Iona Fyfe credits her direct source Sam Kelly.

There's an interesting parallel to the knowledge that Cecil Sharp collected the song from Mrs. Combs in Knott County Kentucky in 1908 and the same sorts of citations given by indigenous peoples who often indicate where they learned a piece of knowledge.

https://www.bbc.com/news/av/uk-wales-62483610

A powerful fuckin' poem here.

https://www.hollywoodreporter.com/movies/movie-news/sacheen-littlefeather-oscars-apology-1235198863/

The roughly 25% of area that is (better) managed by indigenous people is also under threat from practices beyond their control.

One starts education with where the student is. But mustn't we also inventory what tools and attitudes the student brings? What tools beyond basic literacy do they have? (Usually we presume literacy, but rarely go beyond this and the lack of literacy is too often viewed as failure, particularly as students get older.) Do they have motion, orality, song, visualization, memory? How can we focus on also utilizing these tools and modalities for learning.

Link to the idea that Donald Trump, a person who managed to function as a business owner and president of the United States, was less than literate, yet still managed to function in modern life as an example. In fact, perhaps his focus on oral modes of communication, and the blurrable lines in oral communicative meaning (see [[technobabble]]) was a major strength in his communication style as a means of rising to power?

Just as the populace has lost non-literacy based learning and teaching techniques so that we now consider the illiterate dumb, stupid, or lesser than, Western culture has done this en masse for entire populations and cultures.

Even well-meaning educators in the edtech space that are trying to now center care and well-being are completely missing this piece of the picture. There are much older and specifically non-literate teaching methods that we have lost in our educational toolbelts that would seem wholly odd and out of place in a modern college classroom. How can we center these "missing tools" as educational technology in a modern age? How might we frame Indigenous pedagogical methods as part of the emerging third archive?

Link to: - educational article by Tyson Yunkaporta about medical school songlines - Scott Young article "You should pay for Tutors"

aside on serendipity

As I was writing this note I had a toaster pop up notification in my email client with the arrival of an email by Scott Young with the title "You should pay for Tutors" which prompted me to add a link to this note. It reminds me of a related idea that Indigenous cultures likely used information and knowledge transfer as a means of payment (Lynne Kelly, Knowledge and Power). I have commented previously on the serendipity of things like auto correct or sparks of ideas while reading as a means of interlinking knowledge, but I don't recall experiencing this sort of serendipity leading to combinatorial creativity as a means of linking ideas,

Sadly, we seem to have othered orality and cultural practices which don't fit into the Western literate cultural box. This prevents us from moving forward as a society and a diverse culture.

In the 90's rap was culturally appropriated by some because of its perception as "cool" within the culture. Can this coolness be leveraged as a reintroduction of oral methods in our culture without the baggage of the appropriation? Can it be added to enhance the evolving third archive? As a legitimate teaching tool?

Beyond Eric's words here, I'm struck by the fact that he's able to do this "feat" orally in a way that I certainly cannot. Perhaps he spent ages slowly building it up and writing it down in a literal fashion, but I suspect that part of it is not and that it is raw oral poetry in a way which requires culture and oral practice that I wholly lack, but wish I had.

How can we better teach this?! Center this.

Link to: - Eminem's stacking ammo

If it's true that the movement toward technology is inevitable, how might we deal with it?

Compare this with the solution(s) that nomadic hunter-gatherers had to face when changing from a lifestyle built on movement to one of settling down to a life of agriculture. Instead of attaching their knowledge and memories to their landscape as before, they built structures (like Stonehenge) to form these functions.

Part of moving forward may involve moving back historically to better understand these ideas and methods and regaining them so that we might then reattach them to a digital substrate. How can we leverage the modalities of the digital for art, song, dance, music, and even the voice into digital spaces (if we must?). All digital or only digital certainly isn't the encompassing answer, but if we're going to do it, why not leverage the ability to do this?

As an example, Hypothes.is allows for annotating text to insert photos, emoji, audio (for music and voice), and even video. Videos might include dance and movement related cues that students might recreate physically. These could all be parts of creating digital songlines through digital spaces that students can more easily retrace to store their learnings for easier recall and to build upon in the future.

Groups in arts education rail against the loss of music, dance, and art in schools and indicate that it's important to a balanced education.

Why has no one embedded these learning tools, for yes they can be just that, into other spaces within classrooms? Indigenous educators over the millennia have done just this in passing on their societal and cultural knowledge. Why have we lost these teaching methods? Why don't we reintroduce them? How can classrooms and the tools within them become mnemonic media to assist both teachers and learners?

Perhaps we need to bring back examples of how to do these things at the higher levels? I've seen excercises in my daughter's grade school classrooms that bring art and manipulatives into the classroom as a base level, but are they being done specifically for these mnemonic reasons?

Michael Nielsen and Andy Matuschak have been working at creating a mnemonic medium for areas like quantum mechanics relying in part on spaced repetition. Why don't they go further and add in dance, movement, art, and music to aid in the process. This can be particularly useful for creating better neurodiverse outcomes as well. Education should be more multi-modal, more oral, and cease it's unending reliance on only literacy as it's sole tool.

How and where can we create a set of example exercises at various grade levels (similar to rites of knowledge initiation in Indigenous cultures, for lack of specific Western language) that embed all of these methods

Link to: - Ideas in The Extended Brain about movement, space, etc. - Nielsen/Matuschak mnemonic media work