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All My Relations: a Process-Indigenous Study in Comparative Ontology

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All My Relations: a Process-Indigenous Study in Comparative Ontology University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2013-01-07 All My Relations: A Process-Indigenous Study In Comparative Ontology Daniels, Christopher Paul Daniels, C. P. (2013). All My Relations: A Process-Indigenous Study In Comparative Ontology (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/24772 http://hdl.handle.net/11023/386 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY All My Relations A Process-Indigenous Study in Comparative Ontology by Christopher Paul Daniels A THESIS SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF RELIGIOUS STUDIES CALGARY, ALBERTA DECEMBER, 2012 © Christopher Paul Daniels 2012 ii Abstract Over the past few decades, issues associated with how to understand the diversity of religions and the religious ‘other’ have been at the forefront of Religious Studies. There have been numerous critiques of both the ‘New Comparative Theology,’ which advocates practical engagement in dialogue and/or textual comparison between traditions, and ‘Theologies of Religions,’ which is a more theoretical approach to how the diversity of religions are, or should be, understood. These critiques have centred around accusations of imperialistic hegemony, the use and reification of categories, and whether the variety of religions can, or should, be understood in a manner that acknowledges rough equality in epistemic and soteriological value. This thesis argues that the particular theological perspective and methodology of John Cobb Jr., based on the process philosophy of Alfred North Whitehead, manages to avoid most, if not all, such critiques by advocating a form of complementary, transformationist, pluralism. Cobb understands the diversity of religious perspectives as potentially complementary rather than contradictory, and argues for mutual transformation of the traditions involved, based on the understanding that each has something to be learned from the other. The process approach and perspective presupposed by Cobb is not only uniquely suited to address the issues of religious diversity but also promotes equal openness to the religious ‘other.’ To illustrate this, I undertake a comparative experiment between a Whiteheadian metaphysic and Indigenous ontology to show that a process based, relational metaphysic is better capable of interpreting and accommodating Indigenous ontology/epistemology than the traditional Western, materialistic/mechanistic view. The experiment reveals how universal relationality and interconnectedness in process terms are exemplified through various Indigenous concepts, language structures, cultural and religious practices, and epistemology. I contend that process thought not only provides a iii better understanding of religious pluralism but also meets the challenge posed by Indigenous scholars who call for a Western perspective that reconciles the contemporary worldview of science with the relational ontology of Indigenous cultures and facilitates a recognition of Indigenous peoples as equal partners in inter-religious and inter-cultural encounters and dialogue. iv Preface This thesis would never have been undertaken were it not for two critical events that happened during my first class in the MA program in Religious Studies at the University of Calgary, which was conducted by Keith Ward, a visiting scholar from Oxford. I had enrolled in the program to investigate whether there was an adequate way to understand the diversity of religions while still accommodating the distinctive nature of each. At the time, I knew nothing of John Cobb Jr., Alfred North Whitehead, or Process Philosophy. The class was a study of ‘Theology of Religions’ and religious pluralism in general, that being one of Keith Ward’s many specialities. I was struck by Ward’s depth of knowledge and understanding but was left unsatisfied with his response to a particular issue. As a leading proponent of Comparative Theology, Ward promoted openness to other religious views based on the understanding that one person, or group of people, cannot possibly know all there is to know about the nature of God or reality. His favourite saying at the time, which he repeated in both public and class lectures, was that he realized he was at best 60% right and 40% wrong in his religious understanding—but he was not sure what comprised that 60%. When asked, however, about the divinity of Jesus and his death and resurrection, he replied that as a Christian he knew that was in the 60% he was right about. After class one day while in conversation with a classmate, who was particularly involved in inter-religious dialogue between two major religious traditions, the topic of Native religion came up. The student’s position was made clear when it was stated “Those people worship animals. That’s crazy and I just don’t get it.” After a brief embarrassed pause I carefully pointed out that I did not believe this observation was true. Besides the point that ‘worship’ was a Western concept that did not necessarily apply in this context, I believed Native people had reverence for the divine as it was expressed through the natural world, which included animals. It was not, I thought, that ‘animals’ or v other aspects of the natural world were worshiped per se, but that the divine was present in all creation, so a relationship was possible through the natural world. After another pause, the response was: “It still sounds like animal worship to me. That’s still crazy and I just don’t get it.” What I came away with from that class, besides the excellent instruction of Keith Ward, was that Comparative Theologians were not completely open to the transformation of their own religion through dialogue without holding on to certain unassailable positions, and that when the epistemic distance between normative ontologies was too great it was difficult, if not impossible, to transcend that gulf, leave one’s own baggage and presuppositions behind, and view the religious other as an equal and valid partner in dialogue. The other was just ‘crazy.’ Or As George Steiner says “To the baffled ear, the incomprehensible parley of neighboring peoples is gibberish…”1 My naïve goal of finding a way to understand religions in a truly pluralistic way seemed very distant. That is, until I read John Cobb Jr. and Alfred North Whitehead! 1 George Steiner, After Babel (Oxford: Oxford University Press, 1975), 56. vi Acknowledgements I would first like to acknowledge the contributions of my supervisor, Tinu Ruparell. Without his philosophical and academic expertise I would not have known how to undertake such a project and follow it through successfully. I can’t count the number of times his insight put me back on track. I would also like to thank Virginia Tumasz for her detailed knowledge of Whiteheadian process philosophy, her endless patience and enthusiasm in sharing that knowledge, and the many hours of conversation that shaped and corrected my own understanding. I would like to thank the numerous people that helped formulate this thesis, including the administrative staff and faculty at the University of Calgary Religious Studies Department, the directors and staff of The Center for Process Studies, and my friends and colleagues who listened to endless monologues on process thought that contributed so much to the clarification of my understanding of Whitehead. I also want to thank my sons, Colin and Jonathon, and my wife Jaki, for the many years of challenging dinner conversations that both honed my critical thinking skills and kept my enthusiasm for lifelong learning high, something instilled in me from an early age by my parents, Paul and Eileen Daniels. Thanks also go out to Pauline Johnson (Fishwoman), and my wife Jaki (One Who Walks With Eagle Mountain), for contributing so much to my sensitivity toward, and understanding of, the Indigenous path. One simply needs to observe their daily life to be inspired by their example. Finally, I would like to acknowledge my Uncle and Aunt, Rudy and Edith Daniels. Twenty four years ago, after a weekend of stimulating late night discussions at their farm in Clavet, Saskatchewan they said, “You are so keenly interested in religions and philosophy. Perhaps you should consider going to university and studying them formally.” It all started there. vii Dedication . This thesis is dedicated to my wife and life-partner, Jaki Daniels. She is both my inspiration and support, not only for this thesis but all life’s joys and challenges. Without her, none of this would have been possible. viii Table of Contents Abstract ................................................................................................................... ii Preface.................................................................................................................... iv Acknowledgements ................................................................................................ vi Dedication ............................................................................................................
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