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An example of aboriginal land rights
Narratives: narrating dreams
An example of aboriginal land rights
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There are many ways in which individuals and communities own culture and nature can be seen. As a result, conflicts can arise when culture and nature are bought and sold in a marketplace. These can best be seen in the articles “Painted Desert” and “Tragedy of the Commons.” In “Painted Desert” the conflict is that the Natives of Australia, also known as the Aboriginal Australians, were stripped from their land by white developers and had to regain their land by selling their art. The Aboriginal Australians weren’t ones for selling their art as seen in a Dreaming Story. A Dreaming Story was a narrative drawn in the sand that represented how their ancestors had come to Australia. Because the narrative was drawn in the sand, it would constantly
be washed away by rain. Once the white developers came to Australia, they had a government worker work with poor communities to sell crafts in order to make their community better. The mangi (the physical or spiritual trace one leaves behind) was also scraped off the land by white developers. This created a conflict for the Aboriginal Australians of having to fight for their own good life of preserving their land. As a result, they sold a large painting called Ngurrara I for over $200,000. In the second article, the author Garrett Hardin comes up with an economic theory known as the tragedy of the commons. This theory discusses how some may act in their own self-interest and exploit common resources. This creates the conflict of a resulting individual benefiting from something, while the society pays the cost. For example, using the example of a farmer from the article, if a farmer was to dump chemicals into a river, he would benefit because it costs him less to dump the chemicals in the river rather than purifying them before disposing of it. Others have to pay the cost of the farmer’s mistake because they risk their crops being destroyed if they were to use any of the chemical-infused water from the river. The market is in contention with the intrinsic values if because if the market was to sell any common resource, then it would be seen as morally wrong.
‘Triptych: Requiem, Of Grandeur, Empire’ by the contemporary artist, Gordon Bennett in 1989 is a series of three artworks that depict the Australian landscape through stylised means in combination with appropriated and geometrical imagery. Through this series, Bennett effectively showcases the impact Western European culture had upon Indigenous lives and cultures post colonisation and how it has led to the destruction of Aboriginal culture as a whole. This is portrayed through the excellent utilisation of appropriated imagery, diverse art styles, and visual metaphors within his work.
Modern day Native American are widely known as stewards of the environment who fight for conservation and environmental issues. The position of the many Native American as environmentalists and conservationists is justified based on the perception that before European colonists arrived in the Americas, Native Americans had little to no effect on their environment as they lived in harmony with nature. This idea is challenged by Shepard Krech III in his work, The Ecological Indian. In The Ecological Indian, Krech argues that this image of the noble savage was an invented tradition that began in the early 1970’s, and that attempts to humanize Native Americans by attempting to portray them as they really were. Krech’s arguments are criticized by Darren J Ranco who in his response, claims that Krech fails to analyze the current state of Native American affairs, falls into the ‘trap’ of invented tradition, and accuses Krech of diminishing the power and influence of Native Americans in politics. This essay examines both arguments, but ultimately finds Krech to be more convincing as Krech’s
Throughout time, many people feel as if they have lost their connection to their cultural from outside influences and numerous disruptions. Disruptions to one’s cultural can be seen in the Picture book The Rabbits by john Marsden and Shaun tan which is an an allegory of the invasion of Australia. Another example is the film avatar by James Cameron. The creators of these works are expressing the effect of man on nature and disruption it brings upon the cultural of the indigenous people who are the traditional owners of the land.
Rosie Gascoigne, is an artist who has aspired an appreciation for undiserable remnants and utilised with them in purpose to produce an assemblage of work that sees into a reflection of the past and present landscape of Australian society. Her growing motivation has taken further interest and development as the founding layers of her work through her deliberate perception, subject to the preservation of the environment and surrounding landscape. Gascoigne’s work offers an insight into deep country outback life of an Australian individual and introduces conceptualities that mirror a focus situated about ‘re-using’, ‘ recycling’ and understanding the insightful meaning present within everyday remnants. Her work is a collective gathering of selected materials to form a composition or an
Cronon raises the question of the belief or disbelief of the Indian’s rights to the land. The Europeans believed the way Indians used the land was unacceptable seeing as how the Indians wasted the natural resources the land had. However, Indians didn’t waste the natural resources and wealth of the land but instead used it differently, which the Europeans failed to see. The political and economical life of the Indians needed to be known to grasp the use of the land, “Personal good could be replaced, and their accumulation made little sense for ecological reasons of mobility,” (Cronon, 62).
The novel “Indian Horse” by Richard Wagamese demonstrates the many conflicts that indigenous people encounter on a daily basis. This includes things such as, the dangers they face and how they feel the need to flee to nature, where they feel the most safe. Another major issue they face is being stripped of their culture, and forcibly made to believe their culture is wrong and they are less of a human for being brought up that way, it makes them feel unworthy. Finally, when one is being criticised for a hobby they enjoy due to their indigenous upbringing, they make himself lose interest and stop the hobby as it makes them different and provokes torment. People who are trying
There seems to be a central theme to Sears’ book, Momaday’s book, and the various films we have reviewed, that there are old stories told about all of these "sacred places" that show us how to understand, care for, preserve, and protect the land around them. There are two aspects that stem from this main theme: that the words of these stories are traditional and sacred, and that people value different parts of the land in different ways. Some cultures value land as a worshiping center while others use it merely for entertainment and recreation. A problem comes into play when the culture’s views clash and the people don’t respect each other’s customs. When people don’t understand native’s points of view, they don’t understand how important their values are either.
Many Native groups, because they were nomadic, didn't see land as belonging to one person. The idea that someone could come in, claim a piece of land and ban them f...
With globalization and colonization taking over almost the entire known world, native tribes who are indigenous to their lands are losing control of the lands that their people have lived in for ages to the hands of foreign colonizers who claim the land as their own. Now, indigenous people all around the world are struggling to reclaim the lands and rights that were taken away from them through non-violent social relations with national governments and large corporations. Anthropologists have recorded how indigenous people across the globe attempt to create relations with national governments to reclaim rights and lands that they once had before the colonization of their ancestral homeland.
Jared Diamond makes the argument that when humans decided 10,000 years ago to no longer be hunter-gatherers and made the decision to become sedentary and start domesticating their animals and crops, the result is that the human race has experienced a steady downfall. Diamond makes the point that “with agriculture came the gross social and sexual inequality, the disease and despotism that curse our existence,” (Diamond). While the present system certainly is far from being perfected, Diamond’s various complaints and solutions certainly would not be of much use in the present time either.
It is a melancholy object to those who travel through this great country to see isolated corners of this fair realm still devoted to protecting the environment. The wretched advocators of these ideals are frequently seen doling out petitions and begging at their neighbours’ doors to feed their obsession, which keeps them in the contemptible poverty that they so richly deserve.
There are many environmental issues currently flowing through the media into society and raising some strong opinions and arguments. South Africa, being one of the world’s most diverse natural ecosystems, has come under the spotlight with regards to many issues such as the Karoo Fracking debacle and the Rhino Horn Poaching crisis. Unfortunately these issues are not represented only by the parties directly involved but rather by ‘gate keepers’, as we shall call them, who determine how the issue is framed and represented to the masses. The media has the ability to warp perspective and portray our role in the issue as they see fit. The debate about human’s place in nature is still one that creates many waves, and the media has a ‘knack’ for choosing sides. Should humans be allowed to control their environment in such a way that they exploit it purely for their own benefit rather than nurturing and caring for it as if it were a gift? This links to the theory of supremacy over animals which has been very controversial.
In today’s modern societies there are a diverse range of many cultures and subcultures, all with differing values, beliefs and traditions. Within this large diversity, the one culture that dominates is that of the western society, with its strong views and focus on economic development, consumption and production. Wolfgang Sachs (2010, pg. xviii) explains that “across the world hopes for the future are fixed on the rich man’s patterns of production and consumption”. This poses a major challenge for all societies, as the western dominant mass media of communication values are centered on profit and are continuously being imposed on other cultures. This has enormous implications on our future, such as losing native, indigenous cultures and traditions; losing vital natural resources and animals, and losing our individuality. This sole focus on profit directs us down a dangerous track of becoming a “global monoculture”. However, there are alternatives to the dominant model of communication, with its sole focus on economics. In this essay I will detail an alternative to this, being the Maori culture in New Zealand and how this culture’s view differs to the dominant westernized view. We should all continue to encourage alternatives to this dominant view as, according to Wolfgang Sach (2010, pg 11) “A global monoculture spreads like an oil slick over the entire planet”.
To start off, humans cannot take advantage from other species because they have a moral duty towards the environment and all living things. One of the theories that defends this opinion is Leopold’s Land Ethics. Leopold’s theo...
“Environmental sociologists theorise about relationships between ecological and social reproduction, highlighting how these processes are simultaneously disrupted under capitalism” (Willette, 5). For the Karuk people, capitalism and colonialism alter their cultural reproduction and accordingly their social reproduction because their culture “…is contingent on, and embedded within, material practices in the landscape” (Willette, 8). Therefore, laws regulating acorn gathering and fishing practices stifle the Karuk’s culture and change their familial bonding time for the