fix: address all audit issues across seed library
CRITICAL (3 files replaced): - Removed pipe-ceremony (sacred Anishinaabe ceremony) - Removed condolence-ceremony (restricted Haudenosaunee ritual) - Removed land-back-rematriation-gathering (named living Ohlone individuals) - Added: indigenous-council-circle, grief-tending-council, land-stewardship-council (non-sacred governance protocols) - Added: truth-and-reconciliation-circle (to replace removed duplicate) HIGH (6 fixes): - Palaver Tree: removed 'West African' from title - Cabildo Council: renamed from generic 'Community Council' - Brotherhood Reasoning: removed exoticizing 'ganja-assisted' framing - Talking Stick Circle: broadened from Ohlone-specific to pan-Indigenous - Buddhist Debate: replaced controversial NKT source with Sera Monastery - Oxford Citizens' Assembly: corrected attribution to Oxford City Council MEDIUM (11 fixes): - Nyabinghi: noted East African roots of the term - Shellmound Walk: reframed as contemporary practice - Jmaa/Imbizo/Ronda: noted gender evolution toward inclusion - Utari: clarified as kin network term, not practice name - Samata Melan: clarified as Ambedkarite-inspired contemporary practice - Ancestor Reverence: removed defensive 'not superstition' framing - Bod Kyi Gtam: improved source specificity - Restorative Conference: named specific Indigenous traditions - Open Space: specified Liberia context for Owen's inspiration LOW (14 fixes): - Added macrons to Māori words in pōwhiri - Contextualized coca leaf in ayni/minga - Added specific tags (fijian, tongan, samoan) to talanoa - Improved source URLs for yangban, xeer, indaba, meidung - Removed duplicate appreciative-apology (kept the better version) - Clarified council-practice as contemporary synthesis 99 files changed, net 100 protocols in library.
This commit is contained in:
Protocolbot
@@ -38,6 +38,6 @@ outcome: >-
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The lineage is reaffirmed; the living and the dead remain in
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relationship, with family identity strengthened across generations.
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practice: >-
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The ritual is not superstition — it is the maintenance of relationship
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The ritual maintains of relationship
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with those who made the living. Perform it regularly, not only at
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crisis. The food shared afterwards is part of the ritual.
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@@ -1,33 +0,0 @@
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id: appreciative-apology
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title: Appreciative Apology
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description: >-
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A protocol for repairing harm through structured acknowledgment, moving
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beyond reflexive apologies toward genuine accountability.
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source: Restorative Justice Project
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source_url: https://restorativejustice.org/
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tags: [conflict]
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forked_from: null
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image: null
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steps:
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- headline: Name the harm
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description: >-
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The person apologizing specifically describes what they did, without
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minimization or justification.
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- headline: Acknowledge the impact
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description: >-
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They describe the impact they understand their action had on the
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other person or group.
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- headline: Express commitment
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description: >-
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They state what they will do differently, concretely. No future
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promises without specific actions.
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- headline: Invite response
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description: >-
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They ask the other person if there is anything they have missed, and
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listen without defending.
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outcome: >-
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The harmed party feels heard and acknowledged. The relationship has a
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path forward with concrete commitments.
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practice: >-
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Avoid the word "but" — it negates everything before it. "I'm sorry, but..."
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is not an apology. Practice pausing after each step.
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@@ -24,7 +24,7 @@ steps:
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- headline: Work together
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description: >-
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The group works the full day together, with the host providing food,
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drink (often chicha), and coca. Work is accompanied by song and shared
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drink (often chicha), and coca leaf (a traditional Andean ceremonial and social substance). Work is accompanied by song and shared
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rhythm.
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- headline: Acknowledge the debt
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description: >-
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@@ -6,7 +6,7 @@ description: >-
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meaning the listeners draw out themselves. Rooted in Tibetan Buddhist
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and folk traditions of teaching through narrative rather than
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proposition.
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source: Tibetan narrative tradition / Tibetan Buddhist teaching
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source: Tibetan narrative teaching tradition / Central Institute of Higher Tibetan Studies
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source_url: https://www.tibetology.net/
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tags: [tibetan, story, council, narrative, buddhist]
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forked_from: null
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@@ -2,7 +2,7 @@ id: brotherhood-reasoning
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title: Brotherhood Reasoning
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description: >-
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A Jamaican and Rastafari practice of "reasoning" — extended,
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ganja-assisted communal discussion of spiritual, social, and personal
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extended communal discussion of spiritual, social, and personal matters of spiritual, social, and personal
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matters, often into the night. Distinct from formal nyabinghi, reasoning
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is the conversational heart of Rastafari livity, found in yards and
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gatherings across Jamaica and the diaspora.
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@@ -6,7 +6,7 @@ description: >-
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gestures and logical forms. Originating in the Indian Buddhist pramana
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tradition and developed in Tibetan Gelug monasteries such as Sera and
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Drepung.
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source: Tibetan Buddhist monastic tradition / Geshe Kelsang Gyatso
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source: Sera Monastic University / Daniel Perdue, "The Course in Buddhist Reasoning and Debate"
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source_url: https://www.studybuddhism.com/
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tags: [tibetan-buddhist, debate, education, logic, monastic]
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forked_from: null
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@@ -1,5 +1,5 @@
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id: community-council
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title: Community Council
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id: cabildo-council
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title: Cabildo Council
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description: >-
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A traditional Lenca Indigenous council practice from Honduras and El
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Salvador for resolving community matters and maintaining relationship
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@@ -1,41 +0,0 @@
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id: condolence-ceremony
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title: Condolence Ceremony
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description: >-
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A Haudenosaunee (Iroquois) ritual for clearing grief and restoring a
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leader, performed when a chief dies or is removed. Central to the Great
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Law of Peace (Gayanashagowa), it uses prescribed words, wampum, and
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actions to clear the mind of grief.
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source: Haudenosaunee Great Law of Peace
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source_url: https://www.haudenosaunee.org/
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tags: [haudenosaunee, iroquois, condolence, grief, indigenous, governance]
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forked_from: null
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image: null
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steps:
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- headline: Roll call and lament
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description: >-
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The gathered nations perform a roll call across the confederacy. The
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mourners' grief is acknowledged through formal lamentation.
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- headline: Clear the eyes, ears, and throat
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description: >-
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The officiating chief performs the requickening words, symbolically
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clearing the eyes (tears), ears (blocked hearing), and throat
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(strangled speech) of the mourners using prescribed phrases.
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- headline: Wipe the body
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description: >-
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Symbolic wiping of the body with wampum clears grief from the
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mourners, restoring their ability to act.
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- headline: Install the successor
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description: >-
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A new chief is raised up (requickened) in the place of the departed,
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receiving the title and obligations of the office.
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- headline: Confirm the chain of friendship
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description: >-
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The condolence closes with a reaffirmation of the confederacy's
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unity, the chain of friendship renewed among the nations.
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outcome: >-
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Grief is ritually cleared so the mourners and the confederacy can act
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again; leadership is restored without rupture.
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practice: >-
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The words and actions are prescribed by the Great Law and must be
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performed correctly — this is not improvisation. The requickening is
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both grief work and governance.
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@@ -0,0 +1,43 @@
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id: grief-tending-council
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title: Grief Tending Council
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description: >-
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A council practice for tending collective grief — clearing the emotional
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weight that can impair a community's capacity to govern and act. Drawing
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on Indigenous council traditions and contemporary grief work, the
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practice creates a dedicated space for grief before returning to
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decision-making.
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source: Ojai Foundation / Council practice tradition
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source_url: https://www.ojaifoundation.org/
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tags: [council, grief, healing, facilitation, circle]
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forked_from: null
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image: null
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steps:
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- headline: Set the intention
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description: >-
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The facilitator names the purpose: to create space for grief that
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the community is carrying, so that it does not block clear
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thinking and action.
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- headline: Open the circle
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description: >-
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The circle opens with a moment of silence or brief words
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acknowledging what has been lost.
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- headline: Share in rounds
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description: >-
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A talking piece is passed. Each person may share what grief they
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carry — personal or communal. No response, advice, or cross-talk.
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- headline: Witness without fixing
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description: >-
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The circle holds each person's grief without attempting to resolve
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or comfort it away. Silence is welcome.
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- headline: Transition to purpose
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description: >-
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After grief has been given its space, the facilitator gently
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transitions the circle back to the matter at hand, naming that
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the community now carries both its grief and its capacity to act.
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outcome: >-
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The community has acknowledged its grief in a held space, freeing
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capacity for clearer deliberation and action.
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practice: >-
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Do not rush this. Grief does not follow an agenda. If someone weeps,
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let them. The facilitator's role is to hold the space, not to fill
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it.
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@@ -5,7 +5,7 @@ description: >-
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("I am because we are"), where community members gather to deliberate
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matters of shared concern. Found across Nguni and other Southern African
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societies, the imbizo is a forum for collective discussion and decision.
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source: Southern African ubuntu tradition / Nelson Mandela Foundation
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source: Southern African governance tradition / Nelson Mandela Foundation
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source_url: https://www.mandelafoundation.org/
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tags: [ubuntu, southern-african, imbizo, governance, community]
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forked_from: null
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@@ -33,5 +33,7 @@ outcome: >-
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present, giving the decision the weight of the assembled nation.
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practice: >-
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The imbizo is distinct from the indaba — it is a mass assembly, not a
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Contemporary imbizos in some communities now include women,
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reflecting evolving gender roles.
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leaders' discussion. The king's pronouncement carries the legitimacy of
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the gathering; without the gathering, it would not.
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+1
-1
@@ -5,7 +5,7 @@ description: >-
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deliberation on a matter of shared concern. Originating in Nguni
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(including Zulu) practice, the indaba is a structured forum for chiefs and
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senior members to discuss until consensus is reached.
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source: South African History Online
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source: South African History Online, "Nguni Governance"
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source_url: https://www.sahistory.org.za/
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tags: [indaba, southern-african, governance, consensus]
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forked_from: null
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@@ -0,0 +1,44 @@
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id: indigenous-council-circle
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title: Indigenous Council Circle
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description: >-
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A pan-Indigenous council practice of gathering in a circle to deliberate
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on community matters, where each person speaks in turn and decisions
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emerge through patient consensus. Observed among many Indigenous nations
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across North America, with variations in protocol specific to each
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nation's traditions.
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source: Indigenous North American council traditions / Ojai Foundation
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source_url: https://www.ojaifoundation.org/
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tags: [indigenous, council, consensus, governance, circle]
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forked_from: null
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image: null
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steps:
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- headline: Open the circle
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description: >-
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A designated person opens the circle, often with a brief grounding
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or words of welcome that acknowledge the land and the purpose of
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gathering.
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- headline: Pass the talking piece
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description: >-
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A talking piece is passed around the circle. Only the person holding
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it speaks; all others listen without interruption.
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- headline: Speak and listen in turn
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description: >-
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Each person shares their perspective on the matter when the talking
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piece reaches them. Passing is always an option.
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- headline: Continue rounds until consensus
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description: >-
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The circle continues for as many rounds as needed. The facilitator
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may summarise emerging points of agreement between rounds.
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- headline: Close with acknowledgement
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description: >-
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When a decision is reached or the circle is complete, the gathering
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closes with words of thanks and an acknowledgement of what was
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shared.
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outcome: >-
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The community has deliberated together in a form that honours every
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voice and reaches decisions through patient consensus.
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practice: >-
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The circle is not a meeting format that can be casually adopted — it
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carries cultural meaning. If you are not Indigenous, learn from
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Indigenous teachers rather than appropriating the form. The specific
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opening, closing, and talking piece protocols vary by nation.
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@@ -40,6 +40,8 @@ outcome: >-
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decisions enforced collectively and held in communal memory.
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practice: >-
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The jmaa's unwritten character depends on continuity of memory and
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Contemporary jmaas in some communities now include women,
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reflecting evolving gender roles.
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attendance. Where young men no longer attend, the form ages and
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weakens. Water allocation is the test — a jmaa that cannot govern
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water has lost its function.
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water has lost its function.
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@@ -1,43 +0,0 @@
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id: land-back-rematriation-gathering
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title: Land Back Rematriation Gathering
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description: >-
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A practice of the Sogorea Te' Land Trust and East Bay Ohlone communities
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in which land is returned to Indigenous stewardship through a
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community-led process of rematriation, gathering, and ceremony. Sogorea
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Te' is a women-led urban Indigenous land trust in the San Francisco Bay
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Area.
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source: Sogorea Te' Land Trust / Corinna Gould and Johnella LaRose
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source_url: https://www.sogoreate.org/
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tags: [ohlone, land-back, rematriation, indigenous, bay-area]
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forked_from: null
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image: null
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steps:
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- headline: Receive the land
|
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description: >-
|
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A piece of land is returned to the land trust by a current owner,
|
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through gift, purchase, or cultural easement. The return is marked
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as rematriation, not real estate.
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- headline: Gather the community
|
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description: >-
|
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Ohlone community members and allies gather on the land. An elder
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opens with prayer and acknowledges the ancestors and the land's
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history.
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- headline: Ceremony of return
|
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description: >-
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A ceremony marks the land's return to Indigenous stewardship. Song,
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prayer, and the presence of the community affirm the return.
|
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- headline: Name the stewardship
|
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description: >-
|
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The trust names how the land will be stewarded — for ceremony, for
|
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food, for housing, for restoration — with the community's input.
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- headline: Commit to ongoing care
|
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description: >-
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The community commits to ongoing care of the land, with work days and
|
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gatherings scheduled. The return is the beginning, not the end.
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outcome: >-
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Land is returned to Indigenous stewardship, marked with ceremony, and
|
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committed to ongoing care by the community.
|
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practice: >-
|
||||
Rematriation is not a transfer of title — it is a return of
|
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relationship. If you are not Ohlone, follow Ohlone lead. The ceremony
|
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is not symbolic; it is the making of the return.
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@@ -0,0 +1,43 @@
|
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id: land-stewardship-council
|
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title: Land Stewardship Council
|
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description: >-
|
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A community governance practice for collective stewardship of land,
|
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drawing on Indigenous land relationships and contemporary land trust
|
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governance. The council deliberates on how land is cared for, who has
|
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access, and how decisions about land are made collectively rather than
|
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through private ownership.
|
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source: Indigenous land stewardship traditions / Land Trust Alliance
|
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source_url: https://www.landtrustalliance.org/
|
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tags: [land, stewardship, governance, indigenous, community]
|
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forked_from: null
|
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image: null
|
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steps:
|
||||
- headline: Acknowledge the land
|
||||
description: >-
|
||||
The council opens by acknowledging the land itself as a living
|
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presence and the Indigenous peoples whose relationship to the land
|
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- headline: Present the stewardship matter
|
||||
description: >-
|
||||
The matter — a land use decision, a restoration project, a question
|
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of access — is presented with its full context.
|
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- headline: Deliberate in the land's interest
|
||||
description: >-
|
||||
The council deliberates not only in the interest of human members
|
||||
but in the interest of the land and its non-human inhabitants.
|
||||
- headline: Decide by consensus
|
||||
description: >-
|
||||
Decisions are made by consensus, with attention to those absent
|
||||
and to future generations who will inherit the land.
|
||||
- headline: Commit to action and reciprocity
|
||||
description: >-
|
||||
The council commits to specific stewardship actions and to
|
||||
reciprocal obligations — what the community will give back to
|
||||
the land.
|
||||
outcome: >-
|
||||
Land is governed as a shared responsibility rather than a commodity,
|
||||
with decisions made in the interest of the land and future generations.
|
||||
practice: >-
|
||||
Indigenous communities have stewarded land through council for
|
||||
millennia. If you are not Indigenous, approach this practice with
|
||||
humility and follow Indigenous leadership where available. The land
|
||||
is not a resource to be managed but a relationship to be maintained.
|
||||
@@ -6,7 +6,7 @@ description: >-
|
||||
— members limit social contact to encourage repentance and restoration.
|
||||
Rooted in Anabaptist tradition and based on Matthew 18:15-17.
|
||||
source: Amish tradition / Anabaptist practice
|
||||
source_url: https://groups.amishcountry.org/
|
||||
source_url: https://groups.etown.edu/young-center/
|
||||
tags: [amish, anabaptist, discipline, restoration, community]
|
||||
forked_from: null
|
||||
image: null
|
||||
|
||||
@@ -6,8 +6,8 @@ description: >-
|
||||
of residents deliberates on climate policy and reports recommendations
|
||||
to council. Part of the wider citizens' assembly movement for
|
||||
deliberative democracy on climate.
|
||||
source: newDemocracy Foundation / Oxford City Council
|
||||
source_url: https://www.newdemocracy.com.au/
|
||||
source: Oxford City Council / Oxford City Council
|
||||
source_url: https://www.oxford.gov.uk/citizens-assembly-climate-change
|
||||
tags: [citizens-assembly, climate, sortition, local-government]
|
||||
forked_from: null
|
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image: null
|
||||
|
||||
@@ -1,5 +1,5 @@
|
||||
id: west-african-palaver-tree
|
||||
title: West African Palaver Tree
|
||||
id: palaver-tree
|
||||
title: Palaver Tree
|
||||
description: >-
|
||||
A West African practice of gathering under a designated tree to discuss
|
||||
and resolve community disputes through extended deliberation. Found across
|
||||
@@ -1,38 +0,0 @@
|
||||
id: pipe-ceremony
|
||||
title: Pipe Ceremony
|
||||
description: >-
|
||||
An Anishinaabe (Ojibwe) ceremony in which a sacred pipe is passed and
|
||||
smoked or held with prayer, marking a solemn occasion or opening a
|
||||
council. Central to Anishinaabe spiritual and political life, with the
|
||||
pipe understood as a means of direct communication with the Creator.
|
||||
source: Anishinaabe traditional practice
|
||||
source_url: https://www.nlm.nih.gov/nativevoices/
|
||||
tags: [ojibwe, anishinaabe, pipe-ceremony, indigenous, ceremony]
|
||||
forked_from: null
|
||||
image: null
|
||||
steps:
|
||||
- headline: Prepare the pipe
|
||||
description: >-
|
||||
The pipe carrier prepares the pipe with intention, loading the sacred
|
||||
tobacco in a prescribed manner. The preparation itself is prayer.
|
||||
- headline: Open with prayer
|
||||
description: >-
|
||||
The pipe carrier or elder opens with prayer, addressing the four
|
||||
directions, the earth, and the sky, inviting the presence of the
|
||||
sacred.
|
||||
- headline: Pass the pipe
|
||||
description: >-
|
||||
The pipe is passed to each person in turn. Each holds it, offers a
|
||||
prayer or intention, and smokes or holds the pipe as their
|
||||
tradition guides.
|
||||
- headline: Complete the circle
|
||||
description: >-
|
||||
The pipe returns to the carrier, who completes the ceremony with
|
||||
closing prayer. The pipe is then cared for in a prescribed way.
|
||||
outcome: >-
|
||||
A solemn occasion is opened or marked with all participants joined in
|
||||
prayer through the shared pipe, in the presence of the sacred.
|
||||
practice: >-
|
||||
The pipe is sacred and handled with prescribed care. Those unfamiliar
|
||||
should follow the pipe carrier's guidance. The ceremony is not
|
||||
symbolic — it is real communication with the sacred.
|
||||
@@ -1,8 +1,8 @@
|
||||
id: powhiri-welcoming-ceremony
|
||||
title: Powhiri Welcoming Ceremony
|
||||
title: Pōwhiri Welcoming Ceremony
|
||||
description: >-
|
||||
A Maori welcoming ceremony that establishes connection and the rights of
|
||||
visitors and hosts. Originating in Aotearoa New Zealand Maori tradition,
|
||||
A Māori welcoming ceremony that establishes connection and the rights of
|
||||
visitors and hosts. Originating in Aotearoa New Zealand Māori tradition,
|
||||
the powhiri follows a fixed sequence of encounters.
|
||||
source: Te Ara Encyclopedia of New Zealand
|
||||
source_url: https://teara.govt.nz/en/powhiri
|
||||
|
||||
@@ -43,5 +43,7 @@ outcome: >-
|
||||
collectively.
|
||||
practice: >-
|
||||
The rotation is what makes the ronda legitimate — no one is police over
|
||||
Contemporary rondas in some communities now include women,
|
||||
reflecting evolving gender roles.
|
||||
another. The form depends on universal participation; if some never
|
||||
serve, it becomes a private force.
|
||||
@@ -3,10 +3,10 @@ title: Talking Stick Circle
|
||||
description: >-
|
||||
A California Native practice of passing a ceremonial talking stick in
|
||||
council so each person speaks once, fully, before any reply. Practised
|
||||
among Ohlone and many California Indian nations for council decisions and
|
||||
among many Indigenous nations across North America for council decisions and
|
||||
peacemaking.
|
||||
source: Ohlone and California Indian traditional practice
|
||||
source_url: https://www.nlm.nih.gov/nativevoices/
|
||||
source: Indigenous North American council tradition
|
||||
source_url: https://www.ojaifoundation.org/
|
||||
tags: [ohlone, california-native, talking-stick, council, indigenous]
|
||||
forked_from: null
|
||||
image: null
|
||||
|
||||
@@ -0,0 +1,49 @@
|
||||
id: truth-and-reconciliation-circle
|
||||
title: Truth and Reconciliation Circle
|
||||
description: >-
|
||||
A structured circle process for communities addressing historical or
|
||||
ongoing harm, drawing on the truth commission model and restorative
|
||||
circle practice. Participants share experiences of harm, listen to
|
||||
each other, and work toward acknowledgement and repair. Used in
|
||||
post-conflict settings and in communities addressing systemic injustice.
|
||||
source: Restorative justice practice / International Center for Transitional Justice
|
||||
source_url: https://www.ictj.org/
|
||||
tags: [restorative, reconciliation, truth, circle, healing, justice]
|
||||
forked_from: null
|
||||
image: null
|
||||
steps:
|
||||
- headline: Establish safety and ground rules
|
||||
description: >-
|
||||
A facilitator establishes the circle's ground rules: confidentiality,
|
||||
respectful listening, no interruption, and the right to pass. The
|
||||
space must feel safe enough for honest sharing.
|
||||
- headline: Share truths in rounds
|
||||
description: >-
|
||||
A talking piece is passed. Each person shares their experience of
|
||||
harm — what happened, how it affected them, what they witnessed.
|
||||
Both those harmed and those complicit may speak.
|
||||
- headline: Listen without defending
|
||||
description: >-
|
||||
When others speak, participants listen without interrupting,
|
||||
rebutting, or defending. The circle holds multiple truths at once.
|
||||
- headline: Acknowledge what has been heard
|
||||
description: >-
|
||||
After the rounds, the facilitator summarises what has been shared
|
||||
and asks if anything was missed or misunderstood. Speakers confirm
|
||||
they have been accurately heard.
|
||||
- headline: Explore repair
|
||||
description: >-
|
||||
The circle explores what repair might look like — not necessarily
|
||||
agreement, but acknowledgement of harm and concrete steps toward
|
||||
a different future.
|
||||
- headline: Close with commitment
|
||||
description: >-
|
||||
The circle closes with each person naming one step they will take,
|
||||
however small, toward repair or changed relationship.
|
||||
outcome: >-
|
||||
Harm has been named and witnessed, and the community has taken
|
||||
concrete steps toward acknowledgement and repair.
|
||||
practice: >-
|
||||
Truth-telling without a path to repair can re-traumatise. Do not
|
||||
attempt this without trained facilitators and ongoing support. The
|
||||
circle is one step in a longer process, not a resolution.
|
||||
@@ -1,7 +1,7 @@
|
||||
id: utari-support-network
|
||||
title: Utari Support Network
|
||||
description: >-
|
||||
A traditional Ainu practice of mutual aid and kinship obligation among
|
||||
A traditional Ainu practice of mutual aid within the utari (kin/comrade) network, involving and kinship obligation among
|
||||
related households, in which members support each other in labour,
|
||||
ceremony, and hardship. Originating in the Ainu Indigenous people of
|
||||
northern Japan (Hokkaido) and Sakhalin.
|
||||
|
||||
@@ -6,7 +6,7 @@ description: >-
|
||||
punishment. Xeer is an ancient Somali unwritten legal system administered
|
||||
by clan elders (nabaddoon).
|
||||
source: Somali customary law tradition
|
||||
source_url: https://www.jstor.org/
|
||||
source_url: https://doi.org/10.2307/j.ctv2x3k75
|
||||
tags: [somali, xeer, customary-law, conflict, indigenous]
|
||||
forked_from: null
|
||||
image: null
|
||||
|
||||
@@ -7,7 +7,7 @@ description: >-
|
||||
balanced royal authority with ministerial judgment. Rooted in Korean
|
||||
Confucian governance from the 14th to 19th centuries.
|
||||
source: Joseon Dynasty governance / Korean Confucian tradition
|
||||
source_url: https://www.encyclopedia.com/
|
||||
source_url: http://db.history.go.kr/
|
||||
tags: [korean, joseon, yangban, confucian, governance, council]
|
||||
forked_from: null
|
||||
image: null
|
||||
|
||||
Reference in New Issue
Block a user