Lecture Slides - Week 6

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Anthropology

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Oct 30, 2023

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First Nations Ecology E N V I R O N M E N T A L V A L U E S A N D E T H I C S – E N V S 1 0 0 3 U N I V E R S I T Y O F N E W C A S T L E J E S S I C A L E M I R E J E S S I C A . L E M I R E @ N E W C A S T L E . E D U . A U
David Suzuki “…..in a world increasingly dominated by the growth imperative of global economics, the infatuation with technology, and the ever expanding demands of an exploding human population, we cling to assumptions founded on the inadequate Cartesian and Newtonian worldview. Are there other perspectives from which to make our judgements and assessments, other ways of perceiving our place in the cosmos?”
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First Nations Ecology • First Nations Ecology is both a cultural belief and a way of thinking differently about human connections to the earth • First Nations peoples understandings about nature and the environment • Scientists turn to Indigenous knowledge
Kyle Powys Whyte “…When we refer to Indigenous people, we’re referring to some four hundred million people organized into many thousands of societies, nations, and peoples who exercise political and cultural self-determination and who have distinct linguistic, cultural, and intellectual traditions. And so on the one hand, whenever we’re discussing a topic … there are always diverse Indigenous peoples and particular situations that make it hard for there to be such a thing as a unified Indigenous voice. Yet on the other hand, there’s the Indigenous international and global movement that works to advocate for common types of issues and for rights and for other legal protections that would help nearly all Indigenous peoples. And so oftentimes, Indigenous advocates like me talk in a very general sense…”
‘Ecology is the study of how organisms interact with one another and with their physical environment’ Ecology
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First Nations ecology - Varies from place to place - Commonly accredits consciousness to all of reality, not just humans - Usually values some form of universal or natural law - Often understands ‘rights’ in terms of responsibility
First Nations Americans Reciprocal relationship. First Nations Americans defined themselves by the land and sacred places. Cosmologies connected them with all animate and inanimate beings. Acknowledged the power of Mother Earth and the mutual obligation. Used song and ritual speech to slowly modify their world, while physically transforming that landscape.
Indigenous understanding of nature…. We are the land ... that is the fundamental idea embedded in Native American life the Earth is the mind of the people as we are the mind of the earth. The land is not really the place (separate from ourselves) where we act out the drama of our isolate destinies. It is not a means of survival, a setting for our affairs ... It is rather a part of our being, dynamic, significant, real. It is our self ... Paula Gunn Allen, Laguna Pueblo (1979: 191– 192)
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Indigenous understanding of nature…. It is not a matter of being ‘close to nature’ ... The Earth is, in a very real sense, the same as our self (or selves) ... That knowledge, though perfect, does not have associated with it the exalted romance of the sentimental ‘nature lovers’, nor does it have, at base, any self- conscious ‘appreciation’ of the land ... It is a matter of fact, one known equably from infancy, remembered and honoured at levels of awareness that go beyond consciousness, and that extend long roots into primary levels of mind, language, perception and all the basic aspects of being ... Paula Gunn Allen, Laguna Pueblo (1979: 191– 192)
Learning from Indigenous Conceptions of a Connected World
Everything is connected… Our culture is strong and we will teach you a little bit about it here. We’ll share with you about how we relate to Country – to the land, the animals, the winds, the spirit beings, the water, the rocks and everything around us. We care for it, and it cares for us. Animals and plants, seasons and winds, water and ceremony, stars and shells, these are all sentient, they all have knowledge, they are all connected to us. We are not separate and we are not above them. We have a responsibility to each other. To care for one is to care to all. It’s our culture and our Law . Burarrwanga, L., Ganambarr, M., Ganambar, B., Suchet-Pearson, S., Lloyd, K., & Wright, S. (2012). Learning from indigenous conceptions of a connected world. In J. Murray (Ed.), Enough for all forever : a handbook for learning about sustainability (pp. 3– 13). Champaign, Ill. : Common Ground Pub., c2012: Common Ground Pub.
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Importance of Country Before we have something to eat let me tell you about Bawaka. This is important. Bawaka is our wana, our place, our homeland, what we call in Aboriginal English Country. Aboriginal people all have particular relationships to certain areas of Country and these determine our obligations and responsibilities. Our knowledges and what we do in attending to Country, all relate to our particular areas of Country, our knowledge is localized and we would never, ever presume to speak for someone else’s Country. Burarrwanga, L., Ganambarr, M., Ganambar, B., Suchet-Pearson, S., Lloyd, K., & Wright, S. (2012). Learning from indigenous conceptions of a connected world. In J. Murray (Ed.), Enough for all forever : a handbook for learning about sustainability (pp. 3–13). Champaign, Ill. : Common Ground Pub., c2012: Common Ground Pub.
Ideas about nature • Radically different to common western perceptions of nature • All of nature is sentient including the land • Humans located within nature not outside nature
The Dreaming https://www.nfsa.gov.au/collection/curated/first-australians-they-have-come-stay-life-contact-episode-1
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Bob Randall on the Dreaming “…We do not separate the material world of objects we see around us, with our ordinary eyes, and the sacred world of creative energy that we can learn to see with our inner eye. For us, these are always working together and we learn how to ‘see’ and ‘hear’ in this inner way from a young age…”
Bob Randall – The land owns us …It took me a long time to understand that white people do not experience the world in this way. …White people separate things out, event their relationship between their minds and their bodies, but especially between themselves and other people and nature, and spirit. … We work through ‘feeling’. But we are not using this word feeling to mean ordinary emotions like anger, desire or jealousy, or our sense of physical touch. When we use the English word' feeling’ in this way we are talking more about what white people call intuitive awareness. We use this to feel out situations, to read people, and to talk to country.” (Randall 2003, p.3)
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Country Importance of ‘Country’ (land, water, sky) • ‘COUNTRY’ not used in the sense of a nation state, nor as meaning ‘the bush’, or rural districts. • COUNTRY, is ‘home’ in BOTH practical & spiritual ways. • Indigenous people & their COUNTRY are inextricably bound together. • COUNTRY has become important in establishing traditional ownership in the context of land rights claims. • ‘Acknowledgement of Country’ is such an important act • ‘Welcome to Country’ is a protocol of welcoming visitors and is delivered by Traditional Custodians
Holistic system “…Aboriginal people are talking about a holistic system, and the people with whom I have discussed these matters say that if you are doing the right thing ecologically, the results will be social and spiritual as well as ecological. If you are doing the right spiritual things, there will be social and ecological results.” [Source: Deborah Bird Rose, (1996) Nourishing Terrains, Australian Heritage Commission, p. 49] 20
Knowledge “Knowledge is increasingly recognized to be culture–based and diverse in its forms. The dominance of single centralized and unidirectional systems of authority [are] subject to criticism and overt resistance. There appears to be increasing agreement that no single knowledge system can or should serve as the basis for planning and management. If knowledge is diverse, non-hierarchical and de-centralised, co-existence or co-evolution becomes an operational objective” Jacobs & Mulvihill (1995:11) 21
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Traditional Ecological Knowledge (TEK)
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Traditional Ecological Knowledge Indigenous Knowledge Systems Indigenous Science
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TEK v Western Science
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Indigenous knowledges, in the simplest terms, refer to systems of monitoring, recording, communicating, and learning about the relationships among humans, nonhuman plants and animals, and ecosystems that are required for any society to survive and flourish in particular ecosystems which are subject to perturbations of various kinds. Indigenous knowledges range from how ecological information is encoded in words and grammars of Indigenous languages, to protocols of mentorship of elders and youth, to kin-based and spiritual relationships with plants and animals, to memories of environmental change used to draw lessons about how to adapt to similar changes in the future. Indigenous peoples see their knowledges as containing important insights about how to negotiate today’s environmental issues; they often see the renewal of their knowledge systems as a significant strategy for achieving successful adaptation planning. Whyte 2017, p 157 Whyte, K., 2017. Indigenous climate change studies: Indigenizing futures, decolonizing the Anthropocene. English Language Notes, 55(1), pp.153-162.
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Indigenous Science • it is environmental knowledge that has been gathered by people who have lived in and observed a particular area for generations • systems of knowledge gained by continual observation and transmitted among members of a community • a body of knowledge and beliefs transmitted through oral traditions and first- hand observations • includes information, concepts, theories about the characteristics which describe objects, events, behaviors and interconnections that comprise both the animate and inanimate environments of Indigenous peoples • Even though Indigenous knowledge is not quantitative in nature, that does not mean that it is not precis or valid
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‘Wilderness’ & Nitmiluk National Park “Nitmiluk is not a wilderness. It is not pristine or untamed: it is a human artefact. It is a land constructed by us over tens of thousands of years – through our ceremonies and ties of kinship, through fire and through hunting over countless generations of our people the Jawoyn… Nitmiluk is now fenced by lines on a map but remains an indivisiable part of our traditional lands, linked through our ceremony and our law. Once again we are able to manage and care for our country – not as terra nullius, or an empty land; not as an untamed wilderness-but as a part of a living heritage that forms a basis for economic and social independence of our people” (quoted in Langton 1998: 34). 29
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STATE OF THE ENVIRONMENT REPORT
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“We have to Indigenise people around the world and see the world through those lenses, because Indigenous cultures around the world have proved they work because they have been there for thousands of years…Indigenous people know what is sustainable” (David Suzuki)
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Conclusions • Indigenous peoples have a unique perspective of land and Country. • Intimate cultural, spiritual & physical connection. • Different environments therefore different practices across the continents. • Traditional Ecological Knowledge/Indigenous Science is increasingly seen as important and valuable 32
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