This paper introduces Wonesis as the antidote framework proposed within the Psycho-Cosmocide paradigm. Whereas the prior diagnostic framework established that human civilisation has operated as a Civilisational Psycho-Cosmocide Virus (CPCV) — alienating and exiling human beings and communities from ecological reality, ancestral memory, existential orientation, and cosmological belonging — the present paper identifies the conditions under which those exiled communities can halt that process and begin rebuilding life from what remains. Wonesis is not a religion, ideology, political doctrine, utopian vision, or initiation into another system. It is a philosophical orientation framework: a cartography of human belonging that identifies where existence remains grounded in reality and points in that direction. The paper develops six interconnected theoretical contributions. First, a philosophical definition of Wonesis — including its derivation from the Lani concept of Wone and its function as a signpost toward the primordial ground of existence rather than a destination in itself. Second, an account of Cosmological Anomie (Maluk Paga) as the specific civilisational condition Wonesis responds to: the systematic dissolution of a people's sense of place, obligation, and orientation within the living cosmos. Third, an introduction to Wone as the Lani ontological category that grounds the framework, including its four manifestations — Obelom Wone, Mage Wone, Maluk Wone, and Kurumbi Wone — and its relationship to comparable primordial categories across major cosmological traditions. Fourth, the Inaorak and Kuru distinction as a philosophical theory of belonging constituted by living memory: Inaorak designating the condition of a people whose ancestral connection to a specific landscape is carried through continuous living transmission, and Kuru designating the structural position of those whose presence on a landscape is not so constituted — including the critical moral distinction between the welcomed guest and the violating occupier. Fifth, a six-function operational model through which Wonesis is practised across all scales of human organisation — detection, distinction, reorientation, preservation, transmission, and return — applied through comparative historical analysis to nations, clans, tribes, families, displaced individuals, and city dwellers across West Papua, Melanesia, Australia, Indonesia, Europe, Africa, China, and the Israel-Palestine conflict. Sixth, and most urgently: the analysis of the global money system as the mechanism through which all eight atlases of human existence and all seven cages of civilisational enclosure become purchasable, fabricatable, and erasable — and through which Inaorak itself becomes a commodity, making the Wonesis return to land not a philosophical preference but an existential necessity before the window of living memory closes entirely. The paper concludes by examining the critical boundary between Wonesis as an orientation framework and Wonesis as an institution, and identifies three areas in which the framework's theoretical development remains incomplete: a fully developed theory of post-collapse reconstruction, a complete cosmobian epistemology, and a systematic political theory of collective life beyond the nation-state.
Yamin Kogoya (Tue,) studied this question.