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Ethnographic observations
The impact of traditional medicine
Ethnology observation
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Throughout the past 3 weeks I have been on ethnobotanical journey that has fueled a greater appreciation for land, knowledge, usages of species and the plants themselves. With little insight I was unsure of the importance of ethnobotany, which has now shifted into a spark to continue learning the extensive amount of knowledge surrounding ethnobotanical practices. We, as a common society, have separated from the natural world. We view uncultivated landscapes as waste, focus nature to change instead of us being proactive and modifying it with traditional ecological knowledge (TEK) and we do not participate in our ecosystems. It is evident that through conversations, interactions, stewardship and development with traditional ecological knowledge, we will be able to have a collective society practicing as citizens and not consumers. …show more content…
It is integrated into society to focus on the short immediate fixes rather than focusing on what the future consequences could be. Nancy Turner evaluates the destruction of spring bank clover at Clover Point due to species being “intentionally and unintentionally diminished” resulting from unrecognition of the value of springbank clover. Turner continues to display that those who would directly feel the loss of the clover were not able to voice their concern to individuals that were causing the drastic changes (Turner). As a result, spring bank clover is no longer found at Clover Point. The loss of spring bank clover has not only been destructive but it demonstrates that we have not maintained knowledge and the skills needed to sustainably support the resource (Hamersley Chambers, Lecture, 2016). The loss of a key indicator species not only has biological impacts but cultural losses that are still being noted by First Nations who remember what the land was previously like. Tsilalchach/ Songhies Chief sheds light on the loss of the Fort Vancouver which relates to spring bank clover “We and our forefathers
Although Leopold’s love of great expanses of wilderness is readily apparent, his book does not cry out in defense of particular tracts of land about to go under the axe or plow, but rather deals with the minutiae, the details, of often unnoticed plants and animals, all the little things that, in our ignorance, we have left out of our managed acreages but which must be present to add up to balanced ecosystems and a sense of quality and wholeness in the landscape.
The fertile Great Plains region would provide America with thousands of acres of fruitful farmland that would benefit the new nation’s economic well-being. After the Lewis and Clark expedition, the newly found wildlife species and scenic landscapes resulted in a greater level of appreciation and fascination in nature and instilled a sense of patriotism in many. It would be a few decades till preservation policies came about but without Jefferson’s will to explore westward, our preservation efforts today might not be what they
It does so by mandating 100% maintenance of culturally modified trees (CMT), which are trees that have been previously modified by the Haida people (Province of British Columbia and Council of the Haida Nation, 2007). TEK is a way of knowing that accumulates observations outside of Western science, thus it is a knowledge that is encoded in rituals and cultural practices (Berkes et al., 2000). Recently, there has been increased recognition in the contributions that TEK can make to the conservation of biodiversity, protected areas, ecological processes, and sustainable resource use (Berkes et al., 2000). CMTs are a form of TEK as they can provide tangible records of historical human use of trees and information on traditional sustainable resource use (Turner et al., 2009). These trees are living models that humans can enable use of their wood, bark, roots, and leaves without destroying the tree itself (Turner et al., 2009). Thus they are an important tool for ecosystem-based management, as according to Galindo-Leal & Bunnell (1995), management should meet the needs of the present but not compromise the ability of future generations to do the same. Additionally, preservation of CMTs is particularly important for the Haida, as most traditional knowledge has been lost due to the passing on of
It was my first semester at West Hawaii Community College in Dr. Stevens’ world history class when I discovered the suffering state of our native lowland dry forests and the endemic tree species disappearing within them. Human interaction is the source of this degradation, so I took it as a moral obligation to work strenuously toward its revival. As a class, we were told that the land surrounding our campus at Palamanui was once teeming with the endemic lama tree, hence the name ‘Palamanui’. With very few lama trees that can be spotted from the college, members of the community, along with students at our campus came together to create a trail connecting these remaining trees.
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
Hawken writes that the movement, a collective gathering of nonconformists, is focused on three basic ambitions: environmental activism, social justice initiatives, and indigenous culture’s resistance to globalization. The principles of environmental activism being closely intertwined with social justice rallies. Hawken states how the fate of each individual on this planet depends on how we understand and treat what is left of the planet’s lands, oceans, species diversity, and people; and that the reason that there is a split between people and nature is because the social justice and environmental arms of the movement hav...
It is imperative to recognize our impact on our surroundings and their impact on us. Wirzba says “…these bodies, in turn, necessarily live through the bodies of others- wheat, rice, steer, fish, microorganisms, bees, chickens. We simply cannot avoid or override the ecological truth…” (Wirzba 86). Our lives depend on the resources around us. In order to flourish, we must take care of them, or we are not living ethically. When we take into consideration the needs of our surroundings, we are considering what we need ourselves because of our direct connection.
The imposition of a dam and a human-made lake and reservoir on a Blackfoot reserve in the small town of Blossom, Alberta, is a potent symbol in Green Grass, Running Water for non-Native oppression of Native Canadians’ land rights, traditions and cultural codes. Intrusion of western culture into the lives of natives is shown vividly in many instances of the novel. Dr. Hovaugh observes the changes happening to the garden in front of hospital and laments over the loss of elm trees. Thomas King describes the cutting down of elm trees li...
Cocks (2006) stresses that it is vital to explicitly appreciate the responsibilities played by human diversity in biodiversity conservation since biodiversity represents a source of raw material on which the processes of evolution hinge on. The less diversity there is, the greater the chances that life itself could be obliterated owing to lack of resilience to environmental change. There is vital need to sustain and conserve biodiversity since it provides humans with diverse ways of understanding and interacting with the world and ultimately offers diverse possibilities for human futures (Milton, 1996). Cultural diversity has become more intricate and stems from the fact that since humans came into existence, many distinct societies have mutated and surfaced around the globe with marked vicissitudes many of which persist up to the present time. Beyond the obvious cultural diversity that exist between peoples, such as language, dress and traditions, there are also substantial variations in their shared conceptions of worldviews, knowledge and morality, in the manner societies organize themselves, and in the manner they interact and interrelate with their environment (Rist and Haverkort, 2007). Consequently, the role of cultural diversity in sustaining the diversities in biological life form under no circumstance should be under-estimated. The notion of a cultural diversity encompasses the presence of many distinct modes of understanding, different systems of values, different kinds of knowledge within the world as a whole, and within individual societies (Calhoun et al., 1997:99). The belief in the supernatural as couched in the local worldviews or knowledge systems form the basis for safeguarding the way traditional institutions function. In the Upper East Region of Ghana, traditional institutions would include
Taking a trip outside of the city limits to an Aboriginal park called Wanuskewin was a fulfilling, rewarding and educational experience. As a class volunteers fieldtrip we were welcomed in with open arms to participate in learning and helping with the gardens on the reserved area. These were not your typical backyard gardens, or the one you help your grandma harvest, but a spiritual, tradition, and particular garden. We learned a great deal of the reasoning’s behind the structure of them, the traditional plants grown, and the function regarding the garden. Wanuskewin respects and represents the Indigenous way of life by following the tradition of the circle and how everything is connected and need balance within the land.
To understand the nature-society relationship means that humans must also understand the benefits as well as problems that arise within the formation of this relationship. Nature as an essence and natural limits are just two of the ways in which this relationship can be broken down in order to further get an understanding of the ways nature and society both shape one another. These concepts provide useful approaches in defining what nature is and how individuals perceive and treat
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
Steward’s approach made it easier to delimit the field of study and produce a cause and effect relationship. “Steward delimited the field of human-environment interaction by emphasizing behavior, subsistence, and technology” (Moran, 2008). Those who now continue to use Steward’s methods tend to use it for researching pastoral groups, rural societies, preindustrial farmers, and especially hunter-gatherer groups, and in fact has led to a new understanding of
As forests were being cut down, she noticed that many native plants were becoming sparse. Wangari stated during one of her speeches, “The Green Belt Movement explores the concept of cultural biodiversity, especially with respect to indigenous seeds and medical plants” (Brenda and Lee Lerner 468). Her program realized that the natural plant of the land were important and should be respected. Wangari wanted to help her people re-discover their history and roots where they lived. “…historically our people have been persuaded to believe that because they are poor, they not only lack the capital, but also knowledge… in the process, the participants discover that they must be part of the solution” (Brenda and Lee Lerner 468). The people of Kenya got caught up in all the “privileges” of modern life. They forgot their history and what used to be idolized in their culture. Wangari cared a lot for not only the planet but for her people as