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Critque on understanding eskimo science richard nelson
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Richard Nelson highly praises the Eskimo for their knowledge and adaptation. They are known to be living in the harshest environment, yet they brilliantly adjust their lifestyle to survive it. Nelson describes many events he has encountered during his time in Alaska to demonstrate how deeply the Eskimos are bonded with the nature. His main argument is simply stating their interaction with nature and an affinity with the non-human life. He wants to use the relationship between Koyukon Indians and the nature to show what we once had that was forgotten and ignored.
Unlike us, the Eskimos are very observant of their environment, something that we are lacking of. They observed, learned, and adapted in order to survive with very scared resources. Their knowledge is tested and widely accepted and shared among their own community, thus the title “Understanding the Eskimo Science” is best appropriate for the article. In science, one must observe and carry out an experiment to test their theories. Once it was proven to be true, the theories are shared and must be accepted by the other scientists as well. That is one of a very few things we have in common with the Eskimos
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The Koyukon Indians fully embrace the term “biophilia,” which means “a deep, pervasive, ubiquitous, all-embracing affinity for nonhuman life.” For instance, they treat the carcass of the animal in a ceremonious and elaborate way with respect to the animal spirit.
Nelson, however, points the fact that the natural world are deeply embedded into the Eskimo lives. They are unable to grab the true concept of biophilia. In order for them to embrace the meaning, he suggests, they will have to isolate themselves from the nature. To the outsiders, there is no doubt the term is rooted within their culture. It is in every aspect of their lives that it becomes impossible to disassociate themselves from it. So, how would they understand the meaning of biophilia when they have never been without
it? Many contemporary Americans, who has little to no connection with the nature, could agree that the passage seems “exotic” and quite hard to believe without a proper supporting statement or evidence. The only supports he has for his claims are the stories of his time in Alaska. In addition, his article was very bias in favor toward the Eskimo. Therefore, it makes his argument very weak and unreliable. There were many theories that he was told by the Eskimo people but have never been tested by him. For instance, he was told that the polar bears are left-handed. Nelson is willing to believe in just anything they say without any evidence and openly admitted that he has never tested the theory. The only reason as to why he easily believes them is because he had becomes accustomed to their culture and lifestyle. He began to stop questioning the stories and have faith in them. I couldn't entirely agree with Nelson's statement of how “we treat our environment as if it were numb” to us. It is, indeed, true that we turn blind-eyed to our ancestral traditions. However, I believe it is perfectly reasonable and understandable for us to change. Our society is greatly dissimilar to the Koyukon Indians society. While they live in a very small population with the scared resources, we are a highly populated community with many useful resources. We can make trades with other countries. We can use our enormous resources to make up for what we don't have. We are adapting to our environment as they are adapting to theirs.
Inuit Odyssey, by CBC’s: The Nature of Things covers the long and eventful journey of the Inuit people. Canadian anthropologist, Dr. Niobe Thompson searched for the answers to questions about who the modern day Inuit are, where did they come from, how did they survive and who did they conquer along the way? Thompson explored the direct lineage between modern day Inuit and the Thule people, and their interactions with the Dorset and Norse Vikings in their search for iron. Thompson is ultimately concerned with how the current warming climate will affect the Inuit people therefore, he decides to retrace the creation of the Inuit culture, starting his journey in the original homeland of the Thule people.
The unit readings argue that anthropologists insist that global flows also partake in affecting local practices. The beliefs and customs of the Inuit are accounted for their interaction with the environment, but these factors also interrelate with neighbouring societies, global capitalism, and international NGOs, as Martha of the North describes. The Inuit were used by the Canadian government in a form of racism and cruelty. To affirm sovereignty in the vast arctic land, Canada had to have permanent residences residing within these territories. They had created a façade that they were providing the Inuit with the opportunity of a better life when in reality, they did not care about them at all. The government had less than honest intentions. What the people who represented the nation did to the relocation of the Inuit is unacceptable and its effect can be explained through holism but also goes beyond the concept on an international scale. Global practices influenced the local practices of the Inuit in the High Arctic. The government representatives of Canada at that time did not value the lives of these people and only cared about their own
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
When chief Sitting Bull and his people ran away from their native lands to Canada, they lost all the resources they had once relied on. This led to multiple deaths due to the lack of food, warmth, and much more. A little girl of the Sioux died due to hunger and the harsh weather. M...
In the essay, “Global Warming is Eroding Glacial Ice,” Andrew C. Revkin argues that global warming is the primary cause for many of the world’s natural disasters; including flash floods, climate change, and the melting of the polar ice caps. He includes multiple accounts of expert testimony as well as a multitude amount of facts and statistics to support his theory that global warming is a threat to the world. However, in the essay “Cold Comfort for ‘Global Warming’,” Phillip Stott makes the complete opposite argument. He argues that global warming is nothing to be worried about and the melting of the polar icecaps is caused by the interglacial period we are currently in. After reading both of these essays and doing extensive research on both viewpoints, I completely agree with Revkin that global warming is an enormous threat to our world today. My research not only helped me to take a stand but it also showed me the invalidity in Stott’s essay.
Many people are under a false impression that early Native Americans are the original environmentalists. This is an impression that many people share. The Abenaki tribes that resided in Maine from 3700 BP were not by our traditional definition, environmentalists. In fact they were far from ecologically sound. This paper is meant not to criticize the Native Americans of the age, but to clarify their roles in the environment. To better understand this subject some background is needed.
One might conclude that the Mi’kmaq tribes, in traditional times, lived a common and fruitful life. With only the resources of the land, they managed to overcome many obstacles and keep the Mi’kmaq tradition alive.
This paper addresses the results of interviews, observations, and research of life in the Ottawa tribe, how they see themselves and others in society and in the tribe. I mainly focused on The Little River Band of Ottawa Indian tribe. I researched their languages, pecking order, and interviewed to discover the rituals, and traditions that they believe in. In this essay I revealed how they see themselves in society. How they see other people, how they see each other, what their values were, what a typical day was etc. I initially suspected that I would have got different responses from these questions but in reality the results in the questions were almost completely the same. I studied this topic because mostly all the people that are close to me are associated in the Ottawa tribe. I additionally love the Native American culture, I feel it is beautiful and has a free concept.
The Cree people have a rich and diverse history. Through methods of written and oral teachings, a greater understanding of the Cree people and their history has become apparent. In the following, I will highlight portions of Cree history to establish an understanding of such a rich culture. As a guide, I will use ideas highlighted in Jim Kanepetew’s (n.d) teachings of “The Ten Treaty Sticks”. Underlying concepts from “The Ten Treaty Sticks” have implications on both past and current practices of the Cree people. Since a large portion of the final exam is a chronological list of happenings, I will examine and extend the teachings of “The Ten Treaty Sticks” and how these align with teachings throughout the course. Using “The Ten Treaty Sticks” as a guide, I
The Arctic is an area above the imaginary line of the Arctic Circle, which is latitude 66.6° north (Smith, 2009). This is a hostile and unforgiving place, with freezing temperatures and 24 hours of darkness in winter (Smith, 2009). Nevertheless, one particular place of interest is Devon Island, which has many seasonal hunting grounds such as Cape Liddon – see exhibit one. Although Devon Island is uninhabited today, past settlers survived harsh conditions by exploiting coastal and inland resources for thousands of years. Interestingly, between 1982 and 1987, archaeologists found 163 sites on the island (Helmer, 1991). These sites contained thousands of animal bones, various stone and bone tools dating back 4500 years (Helmer, 1991). Coincidently, the multipurpose ulu knife – see exhibit two – originates from the similar time period, which is traditionally used for processing animals for food and clothes (Crowell & Prusinski, n.d.). Also, it is believed that indigenous people created carvings such as small face masks, for interacting with spirits (Zságer, 2010). Funnily enough, a modern day mask – see in exhibit three – looks similar to a 3500 year old ivory face mask found on Devon Island (CMCC, 2013). Nonetheless, today some people call this traditional ecological knowledge, which refers to knowledge, beliefs and practices, in sustainable use of ...
...sion Native Americans made a connection with the earth that was an ongoing affirmation to be close to nature. To witness the beauty of the land and all it had to offer them. Seattle’s address took a strong and powerful stance against the Americans, not only did he stand up for his people but he showed the wrong in the Americans. The essay and art work have affected the progress and solidity of the Native American culture in the past and the present. Each piece possess vitality, power and a drive to move forward, they also coincide on different levels where as to the message, that they bring forth understanding the environment and relationship between land, and man.” At night when the streets of your cities and villages are silent and you think them deserted, they will throng with the returning hosts that once filled and still love this beautiful land” (Seattle, 57).
The history of the Cree Indians begins where they live for the most part in Canada, and some share reservations with other tribes in North Dakota. The Cree Indians, an Alogonquian tribe sometimes called Knisteneau, were essentially forest people, though an offshoot, the so-called Plains Cree, were buffalo hunters. The Cree’s first encounter with white people was in 1640, the French Jesuits. The Cree Indians later lost many of their tribe in the 1776 break out of small pox, battles with the Sioux, and a defeat to the Blackfeet in 1870. The Cree lived by hunting, fishing, trapping, and using muskrat as one of their staples. They made sacrifices to the sun; the Great Master of Life (Erdoes, Ortiz 504).
Alaskan culture is full of a variance of characteristics. The Alaskan people have a deep sense of respect, pride and honor. This is as a result of the need and ability to adapt to an ever changing environment and still find a way to thrive. The Alaskan people are a strong representation of the American spirit of perseverance. The research done in this paper allowed me to view the Alaskan Native in an entirely different manner. My intent with this paper is to inform the reader on Alaskan culture, geographical breakdown, beliefs, as well as highlight the advancements of the Alaskan way of life throughout the years.
He described himself as doubting many things he was told when he got there, but began to believe them more the longer he was there. One could believe his whole argument is just biased from that one statment, by interpreting it as his love for the Eskimos over time clouded his judgement, but he gave great evidence to explain why he began to believe in their traditions instead of being biased. He shares how he was hesitant when hearing the observations by ancestors told by locals of polar bears excavating igloo domes for seals, until a young man told him about all the excavated domes he found recently. That story also backed up his statement that we could learn from traditional cultures, such as the Eskimos, by becoming one with nature during observations and utilizing the information found;by the ancestors observing how polar bears hunt seals, they were able to successfully kill seals themselves by imitating a polar bear. The personal story Richard shared, describing a time he went out hunting for whales with the locals was also a great example of all the things we could learn from nature by becoming more involved with it rather than depending on technology. An outsider to that culture could be apprehensive of the thought than man could just sense when a whale is coming, hense Richard being caught off guard when the hunters scrambled out of the tent, but the affirmation he recieved when he made it out of the
Indigenous Knowledge (IK) can be broadly defined as the knowledge and skills that an indigenous (local) community accumulates over generations of living in a particular environment. IK is unique to given cultures, localities and societies and is acquired through daily experience. It is embedded in community practices, institutions, relationships and rituals. Because IK is based on, and is deeply embedded in local experience and historic reality, it is therefore unique to that specific culture; it also plays an important role in defining the identity of the community. Similarly, since IK has developed over the centuries of experimentation on how to adapt to local conditions. That is Indigenous ways of knowing informs their ways of being. Accordingly IK is integrated and driven from multiple sources; traditional teachings, empirical observations and revelations handed down generations. Under IK, language, gestures and cultural codes are in harmony. Similarly, language, symbols and family structure are interrelated. For example, First Nation had a