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Is hunting good or bad for the environment? INTRODUCTION
Is hunting good or bad for the environment? INTRODUCTION
Western culture vs native culture
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Throughout history in North America, the indigenous peoples culture, tradition and religion have always differed from the western way of life. In this essay, I will explore two things. First, I will talk about the indigenous people’s view of the conservation of resources which can also be termed as the traditional ecological knowledge and the economist view of natural resources. Second, I will argue in this essay that by thinking of resources from the traditional ecological point of view, we can better understand why conserving our natural resources is important. I believe that we understanding why conservation of our natural resources is important will go a long way in helping us understand why our individual action affects our ecosystem.
About three years ago, I became interested in the indigenous people’s view of the conservation of natural resources when I saw a documentary which explored the indigenous people way of culture and beliefs. What I was fascinated about was when the presenter of the documentary discussed about the principle of hunting in indigenous tradition. Indigenous people set out to just like everybody else to look for food in order to provide for their family, when they kill an animal, they believe that the animal is given to them by the land. They do not believe that they kill the animal because of how skilled a hunter they were. In order to show their gratitude to the land, they make sure that they do not misuse the meat that they derive from such animal.
Who are the indigenous people? Emery and Associates defined indigenous people as descent of populations that lived in a particular country or geographical regions to which the country belongs, at the time of colonization or conquest and who irrespective...
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...has never been neutral in relation to indigenous peoples, lands, resources and development. The struggle to control lands and resources to facilitate development is the principal feature of the relationship between indigenous peoples and governments worldwide. Science is based on discovery, and has provided the foundation for the industrialization of the earth and the concentration of wealth in the hands of nations with the greatest scientific capacity”.
Leopold, A. 1949. A Sand County Almanac.Oxford, Oxford University Press.
Alan, R. Emery and Associates (1997) Guidelines for Environmental Assessments and Traditional Knowledge. A Report from the Centre for Traditional Knowledge of the World Council of Indigenous People (draft), Ottawa, p. 2.
His book clears the smoke from our eyes of the stereotypes of indigenous populations, their cities, and their cultures. Through reading this book, we find that natives were so far advanced that most of their inventions and discoveries still hold true today. The book also proves to us that textbooks are not always the best resources, even though we have relied on them since public education systems became the norm. Mann’s recount of his studies have opened up a world of more civilized, intelligent, and useful depictions of Indigenous populations and flourishing cities throughout North and South
The Native American’s way of living was different from the Europeans. They believed that man is ruled by respect and reverence for nature and that nature is an ancestor or relative. The Native American’s strongly belie...
Human interaction with the Rocky Mountain States has shifted tremendously since the beginning of recorded history. These changes can be broken down into three phases. The first phase would be the communal posture held by Native Americans. This period of time ran from the Spanish colonization in the 16th century until the era of the mountain man. With the establishment of the United States a new period of exploration for exploitation began. A dramatic shift in human interaction occurred as the economic interests of the mountain men and the United States overrode the communal interests of the Native Americans, indeed, it began to envelop them. The era of exploitation would flourish until the Progressive Movement. The first generation of leaders to see the footprint left by the over-harvest of natural resources would start the shift in policy to one of sustainability. This shift has continued at different rates of change all the way through the modern era.
In the article The Clash of Cultures, William Cronon and Richard White delve into “the interrelations between people and their environment,” (11) specifically, between the American Indians and the Europeans and the Americas. The reason Cronon and White wrote this article was, “In part, a result of our current concern with pollution and the exhaustion of valuable natural resources, but it has also proved to be a valuable way of learning more about how people of past generations and different cultures dealt with nature and with one another.” (11)
Holism is present and the importance of nature and the maintenance of a traditional life-style (stick four). Through McLeod’s (2007) work we see a bond between landscape and other beings. “Through ceremonies, prayers, and songs, the Nehiyawak were able to communicate with other beings and the powers of the land around them, the Atayohkanak, the spiritual grandfathers and grandmothers” (p. 26). McLeod goes on to state that the power of ceremonies in a relationship is not limited to a human-to-human relationship. For example, “[t]he pipe stem is significant for the Nehiiyawak, the Dene and other Indigenous nations as a way of concluding arrangements… [it] was more than… a way of sealing political arrangements… it was a way of making and affirming relationships with the land, of honouring the spiritual powers who dwelt where the people were living.” (McLeod, 2007, p. 27) As well, language is a reoccurring theme. McLeod (2007) attributes much of the continuity of the Cree people to maintaining language which is often through the elders (in his instance, his
The Indian act, since being passed by Parliament in 1876, has been quite the validity test for Aboriginal affairs occurring in Canada. Only a minority of documents in Canadian history have bred as much dismay, anger and debate compared to the Indian Act—but the legislation continues as a central element in the management of Aboriginal affairs in Canada. Aboriginal hatred against current and historic terms of the Indian Act is powerful, but Indigenous governments and politicians stand on different sides of the fence pertaining to value and/or purpose of the legislation. This is not shocking, considering the political cultures and structures of Aboriginal communities have been distorted and created by the imposition of the Indian Act.
The terms Aboriginal peoples, American Indian, Indian, Indigenous Peoples, First Nations and Native American are used to describe the original habitants in North America and South America. These people have a proud history and heritage and it seems that most of the professors, collegiate and scientists try their best to use terminology that best represents their heritage, “The National Aboriginal Health Organization Terminology Guidelines
Olthius, John A. and Townshend, Roger. "The case for Native sovereignty". In Crosscurrents: Contemporary Political Issues, 3rd ed. ed. Mark Charlton and Paul Barker, 5-8. Toronto: Nelson, 1998.
The development of modern technologies has allowed for the advancement of society, but some practices of older times still remain. Food was originally obtained through either hunting or gathering before the common era of agricultures. While hunting is not as prevalent in today’s world, it is still a tradition that is partaken in. Hunting is not as prevalent due progressing society, but it is also due in part to the controversy surrounding the activity. Opponents of hunting not only believe that it is cruel, but it also destroys habitat and decreases wildlife populations endangering species. Although many believe hunting is destructive in many aspects, hunting provides crucial benefits to the economy, government, and environment.
Australia’s Indigenous people are thought to have reached the continent between 60 000 and 80 000 years ago. Over the thousands of years since then, a complex customary legal system have developed, strongly linked to the notion of kinship and based on oral tradition. The indigenous people were not seen as have a political culture or system for law. They were denied the access to basic human right e.g., the right to land ownership. Their cultural values of indigenous people became lost. They lost their traditional lifestyle and became disconnected socially. This means that they were unable to pass down their heritage and also were disconnected from the new occupants of the land.
These Indigenous people realized that the only way to heal the poverty, dysfunction, addiction, and violence that has plagued them since the ‘assimilation’ efforts was to turn back to their traditional spiritual practices and teach them to the young people (Robbins). Often, the return to Native traditions has meant taking on environmental concerns, opposing development activities, and becoming politically active to protect the nature that is so closely tied to indigenous spiritual practices. This is what makes indigenous spirituality different and hard to define and protect, it is closely tied to the land and environment, which is very different from religion (Fisher). The United Nations defines the situation perfectly in “The State of the World’s Indigenous People: Chapter 2”: “…spirituality defines the relationships of indigenous peoples with their environment as custodians of the land; it helps construct social relationships, gives meaning, purpose and hope to life.” (Kipuri,
Indigenous people have identified themselves with country; they believe that they and the land are “one”, and that it is lived in and lived with. Indigenous people personify country as if it were a person, as something that connects itself to the land, people and earth, being able to give and receive life (Bird Rose, D. 1996). Country is sacred and interconnected within the indigenous community,
Doxtator, Deborah. Excerpts from Fluffs and Feathers: An Exhibit on the Symbols of Indianness, A Resource Guide. 1988. Revised edition. Brantford, Ontario: Woodland Cultural Centre, 1992. 12-14. Print.
Indigenous people are those that are native to an area. Throughout the world, there are many groups or tribes of people that have been taken over by the Europeans in their early conquests throughout the seventeenth and eighteenth centuries, by immigrating groups of individuals, and by greedy corporate businesses trying to take their land. The people indigenous to Australia, Brazil and South America, and Hawaii are currently fighting for their rights as people: the rights to own land, to be free from prejudice, and to have their lands protected from society.
The IK embedded in the stories reveal how such knowledge is instrumental in ushering in and mitigating ecological catastrophe (Woollett, 2007). Cajete (2000) observes that “ultimately, the goal of Indigenous education is to perpetuate a way of life through the generations and through time. The purpose of all education is to instruct the next generation about what is valued and important to a society” (p. 184). In Canada, Native schools have begun to emerge where Native people (of particular tribal groups) conduct education for children in their own languages and develop a curriculum which is based on reclaiming traditional knowledges and worldviews, for example, the importance of land and environment and what land and environment means to Aboriginal