The core of Kristang identity is our dual twinfire nature as creole and Indigenous people committed to ensuring all humanity’s eventual assumption of the Korua Kronomatra Bibiendu or Mantle of Living Time in stewardship over all living things, the living Earth and the living universe, which through dreamfishing is estimated to happen sometime around the year 3111 CE. As of Monday, 27 July 2025 08:40 SGT, under the leadership of the 13th Kabesa Tuan Raja Naga Ultramar Kevin Martens Wong Zhi Qiang, and in alignment with the Sejarang Vivedra / Kristang Futures Declaration, dreamfishing strongly indicates that autonomous self-recognition and acceptance of ourselves as Indigenous has generally been independently achieved by every living adult member of the Kristang community above the youngest legal age of consent in all nation-states where Kristang people are resident (currently 16 years of biological age), following the public recognition of the Kristang people, culture and identity as Indigenous by the Government of the Republic of Singapore on multiple occasions in 2023, 2024 and 2025, and multiple scholarly acknowledgements of us being Indigenous to Malaya and Singapore from outside the community following thereafter.
As a community, we are thus committed to gradually extending and manifesting what it means to be Creole-Indigenous and Kristang in our daily lives, in the way we seek to support the societies we are part of, and in the ways we reflect, magnify and further transform existing understandings of Indigeneity already described and embodied by other Indigenous peoples around the world. As a preliminary way of concretising this commitment, we thus not only honour and echo the forty Indigenous precepts first outlined by Four Arrows / Wahinkpe Topa of the Oglala Lakota in The Red Road: Linking Diversity and Inclusion Initiatives to Indigenous Worldview and again in Restoring the Kinship Worldview: Indigenous Voices Introduce 28 Precepts for Rebalancing Life on Planet Earth, but present forty parallel Creole-Indigenous precepts articulated by Chief Kevin to underscore our own unique way of appreciating, honouring and embodying Gaia and the living universe. As Four Arrows notes in Restoring the Kinship Worldview (pp. 4-5),
This chart is not intended as a rigid binary, but a true dichotomy best viewed as a continuum. It is meant to encourage seeking complementarity and dialogue. … All peoples are indigenous to Earth a nd have the right and the responsibility to practice and teach the Indigenous worldview precepts. All have the responsibility to support Indigenous sovereignty, dignity and use of traditional lands.
Both the Creole-Indigenous Worldview Manifestations and Common Indigenous Worldview Manifestations below are thus ideals that the Kristang community aspires towards as a whole in our pursuit of understanding what it means to be Indigenous and Creole-Indigenous, and to help the societies we are part of also move toward this.
| Common Dominant Worldview Manifestations (described by Four Arrows) | Creole-Indigenous Worldview Manifestations (described by Kevin Martens Wong) | Common Indigenous Worldview Manifestations (described by Four Arrows) |
| 1. Rigid hierarchy | Rigid hierarchies can and should be exploited to create true non-hierarchies at depth and/or an existential/psychoemotional level | Non-hierarchical |
| 2. Fear-based thoughts and behaviours | Fear is just another name for excitement and anticipation, often in what Gaia and the universe offer | Courage and fearless trust in the universe |
| 3. Living without strong social purpose | A socially purposeful life that intentionally masquerades as one without strong social purpose allows one to achieve even more socially purposeful outcomes | Socially purposeful life |
| 4. Focus on self and personal gain | The self is also part of the community while never transcending it, and so the welfare of both the self-as-part-of-the-community and the community as a whole is necessary for full psychoemotional health and stability | Emphasis on community welfare |
| 5. Rigid and discriminatory gender stereotypes | Rigid and discriminatory gender stereotypes can and should be exploited to create liminal, boundary-breaking and subversive ways of unleashing gender fluidity | Respect for various gender roles and fluidity |
| 6. Materialistic | The material outputs of Western culture can and should be used to achieve intangible and individuation-oriented outcomes | Nonmaterialistic |
| 7. Earth as an unloving “it” | One must be real and honest with oneself about Gaia and the living universe’s interests and hopes for humanity, and what one can expect to get out of a relationship with both if one ignores these | Earth and all systems as living and loving |
| 8. More head than heart | Body, mind, heart and soul in balance and working synergistically with each other | Emphasis on heart over head |
| 9. Competition to feel superior | Competition exclusively with the self to ensure the self understands how to transcend its own boundaries and develop its positive potential | Competition to develop positive potential |
| 10. Minimal empathy, humility, and gratitude | Strong emphasis on empathy, humility and gratitude to both others and to/with the self | Strong emphasis on empathy, humility, and gratitude |
| 11. Anthropocentric | Primarily animistic and biocentric, with a secondary anthropocentric focus primarily out of self-preservation and to avoid psychologically undesirable self-abnegation | Animistic and biocentric |
| 12. Words used to deceive self or others | Words as sacred in their ability to subvert expectations and provoke metacognition; truthfulness as an essential long-term, near-to-far future outcome or process that also acknowledges the need to be able to function (and/or not die) in the hostile or dangerous present | Words as sacred, truthfulness as essential |
| 13. Truth claims as absolute | Truth as ontologically and epistemologically Uncertain while also simultaneously being something that can eventually be concretised as a multiplicity involving paradoxes or dualities held together | Truth seen as multifaceted, accepting the mysterious |
| 14. Rigid boundaries and fragmented systems | Dexterous boundaries with dimensionality and depth and fractally-evolving interconnected systems | Flexible boundaries and interconnected systems |
| 15. Unfamiliarity with alternative consciousness | Creolised hybridisation of mainstream and alternative forms of consciousness to maximise and exponentially multiply the benefits and advantages of both | Regular use of alternative consciousness |
| 16. Disbelief in spiritual energies | Rational and empirical engagement with the concepts of eleidi, the numinous and the transcendent through Individuation Theory and Uncertainty Thinking, and a full honouring of the wonder, awe and beauty these provoke and encourage unindividuated people to aspire to | Recognition of spiritual energies |
| 17. Disregard for holistic interconnectedness | Agentic holistic interconnectedness that recognises that one’s vision and perception of the entire system necessarily changes based on where one oneself is positioned in that system | Emphasis on holistic interconnectedness |
| 18. Minimal contact with others | Tender, empathetic, considered and mutually consensual interpersonal engagement that recognises and honours queerness, neurodivergence, the always-online/image-overfixation trauma of Gen Z and Gen Alpha, and the ways trauma prevents many people from connecting to one another even though they desperately want to | High interpersonal engagement, touching |
| 19. Emphasis on theory and rhetoric | Metacognitive and deliberate praxis and practice that blends conscious awareness of theory and spontaneous, deliberate action, especially through recognition and use of Gaietic synchronicity | Inseparability of knowledge and action |
| 20. Acceptance of authoritarianism | Perpetual and undying diachronic/temporal/long-term/Deep Time resistance to authoritarianism that is also covert, street-smart, contextually-managed and always designed to ensure the long-term survival of the community | Resistance to authoritarianism |
| 21. Time as linear | Individuation of individual humans and of collective eleidi as fractally and exponentially cyclical, with time reflecting these cycles | Time as cyclical |
| 22. Dualistic thinking | Simultaneous unitary-dualistic-trinitarian-quaternalistic thinking, and the ability to hold multiple paradoxes across various dimensional axes | Seeking complementary duality |
| 23. Acceptance of injustice | Public decrying of injustice whereever contextually appropriate, and perpetual and undying diachronic/temporal/long-term/Deep Time intolerance of injustice that is also covert, street-smart, contextually-managed and always designed to ensure the long-term survival of the community | Intolerance of injustice |
| 24. Emphasis on rights | Emphasis on rights and responsibility, where the former is sought so that the latter can be achieved | Emphasis on responsibility |
| 25. Aggression as highest expression of courage | Individuation as highest expression of courage | Generosity as highest expression of courage |
| 26. Ceremony as rote formality | Ceremony or spektala as an elysial temenos or trauma-processing space | Ceremony as life-sustaining |
| 27. Learning as didactic | Learning as primarily autodidactic and independent (scavenger’s mindset) and secondarily experiential and collaborative whereever possible and safe for the community to gather | Learning as experiential and collaborative |
| 28. Trance as dangerous or stemming from evil | Flow-state learning, lucid dreaming and connection to the Dreaming Ocean as critically and essentially helpful and unconsciously, subconsciously, creole-consciously and/or consciously natural | Trance-based learning as helpful and natural |
| 29. Human nature as corrupt or evil | Human nature as fundamentally good but fucked up, confused and/or distorted into evil, horror and apocalypse by personal, collective and intergenerational trauma | Human nature as good but malleable |
| 30. Humor used infrequently for coping | Humor as essential tool for subversion, creolisation and obliteration of personal, collective and intergenerational trauma | Humor as essential tool for coping |
| 31. Conflict resolution with revenge, punishment | Conflict resolution or Reconciliation as collective validating, processing and obliteration of personal, collective and intergenerational trauma and a desire to no longer be trapped in cycles of endless what-the-fuckery | Conflict resolution as return to community |
| 32. Learning is fragmented and theoretical | Learning is whatever is most useful to the individual to achieve their own Gaietic purpose, support the greater good of the community and be able to live a functional life without going insane in the hypercapitalist extractivist post-industrial hyper-nihilistic madness of the early 21st-century | Learning is holistic and place based |
| 33. Minimal emphasis on personal vitality | Individuation leading to personal vitality is essential | Personal vitality is essential |
| 34. Social laws of society are primary | Laws of the Universe are primary on both a near-future and a diachronic/temporal/long-term/Deep Time scale and always generally take precedence, although social laws of society are still important on a synchronic/don’t-die-in-the-present/be-able-to-still-have-a-functional-life-while-transforming-society scale | Laws of Nature are primary |
| 35. Self-knowledge not highest priority | Self-knowledge, Other-knowledge, Gaia-knowledge and Universe-knowledge are all the most important simultaneously | Holistic self-knowledge is most important |
| 36. Autonomy sought in behalf of self | Autonomy sought on behalf of self in order for the self to better serve others and Gaia as a part of the community and Gaia | Autonomy sought to better serve others |
| 37. Nature as dangerous or utilitarian only | Gaia as an eleidi with Their own aims and goals, and Their own persistent Deep Time interests that may or may not align with those of each individual unindividuated human being | Nature as benevolent and relational |
| 38. Other-than-human beings are not sentient | Individual sentience is tied to individuation and can be theoretically achieved by any life-form, with a significant number of other non-human life-forms already previously achieving this or currently achieving this; collective or Gaietic sentience is represented by the eleidi concept | All life-forms are sentient |
| 39. Low respect for women | High respect for every single human being regardless of biological sex (jenis), sexuality (wenza), gender (jenta) and romantic orientation (afisi) | High respect for women |
| 40. Ignorance of importance of diversity | Diversity is the core of what it means to be Creole-Indigenous | Aware of vital importance of diversity |