For Shilling, numerous passages from Leopold and Indigenous persons such as Intiwa and Black Elk have strikingly similar meanings on ethically important concepts such as respect for land, environmental preservation, responsibility, love, character, and purpose, among others discussed in the essay.
Consider some examples. It is, instead, a means to a greater social good. As Leopold saw in Germany, the way we treat the land speaks volumes about the way we treat one another. Such integration ties the quality of human lives with the condition of the natural world. And since humans have the capacity to impact the natural world, the betterment of human communities is entangled with human treatment of the environment.
Shilling goes on to cite Leopold regarding his view on the similarities regarding sense of place. Only in reference to the earth can he persist in his true identity. Shilling especially sees the concept of love as figuring importantly in both ethics.
By value, I of course mean something far broader than mere economic value; I mean value in the philosophical sense. We may truthfully say of our four predecessors that they left the earth alive, undamaged. They draw, then, from different literatures than Shilling does for their comparison of the different ethics.
Callicott and Nelson make light of another similarity in how Leopoldian and certain Indigenous ethics understand the agency and identity of non-human animals in relation to humans. Susan L. Flader and J. Here the similar ethical orientation centers on the assumptions about the agency and identity of other living begins within the community.
Both Leopoldian and Indigenous ethics do not find it problematic to ascribe human and other agential qualities to animals. Shilling sees convergence by comparing accounts of contemporary Indigenous persons with Leopold, and Callicott and Nelson generate comparison from their historical analysis of Anishinaabe stories and language.
An important implication of the convergence view is that for those of us who come from or are persuaded by versions of Leopoldian or North American Indigenous ethics, there is perhaps a common ethical orientation that can help bring us together in our thinking regarding our relationships with and responsibilities to our relatives who share membership in entangled biological and ecological communities.
The Translational View Another way create comparison between Leopoldian and some Indigenous ethics is what I call the translation view. On this view, one ethic is used to interpret, in some respect, the meaning of the other ethic. It is a sister environmental ethic, but it is also proffered as a universal environmental ethic, with globally acceptable credentials, underwriting and reinforcing each of the others.
Further, it is also intended to serve as a standard for evaluating others. A Leopoldian ethic provides a framework for interpreting a more global sense of why particular ethics should be taken seriously. It also provides a framework for linking the good aspects of different ethics across the planet.
He offers a set of reasons explaining his immunity from this criticism by stressing the global consensus on the merits of privileging science. The land ethic is a privileged translator. This is different from the convergence view, which seeks to strike upon possible similarities in thought across Leopoldian and Indigenous ethics.
The common ethical orientation, then, is the Leopoldian interpretation and evaluation of the other ethics. Three Issues Involving Comparisons Between Leopoldian and Indigenous Ethics The convergence and translation views suggest some common ground for comparison of versions of Leopoldian and some Indigenous ethics. Though these views certainly make interesting arguments about the possible connections in the abstract, they should not—however—be taken as a cue for letting down our skeptical guard regarding just how similar the ethics really are.
In this section, I argue that there are at least three issues that complicate any attempt to compare versions of Leopoldian and Indigenous ethics. These issues must be reckoned with by any actual attempts to bring people together around the idea of a similar orientation in the ethics. The third issue is the tendency to prioritize Leopold as the interpreter and translator of Indigenous ethics, which can grant unsubstantiated and even offensive privilege to Leopold in relation to some Indigenous ethics.
If left unaddressed, each issue threatens to silence important dimensions of many North American Indigenous ethics that matter deeply to the Indigenous persons who adhere to and value them. As Shilling notes, Leopold thought the land ethic must be part and parcel of the reformation of society, being instilled in education, cultural rituals, and family relations; Leopold also advocated for community-based cooperatives.
More importantly in this essay, Leopold himself can also be seen as a practical model based on how he approached his own work, especially his writing and experiences restoring the land around his now famous cabin in what is now referred to by most settlers as Wisconsin. But in what sense did his writing and cabin-restoration processes model the sort of environmental stewardship suggested by his views on the reformation of society? We know from the testimonies of his children how much of a family experience the time spent at the cabin was.
Leopold, in his major writings, seems to inquire rarely about the heritage of the cabin land and the lives and struggles of Indigenous peoples in the region both historically and during his time.
Though perhaps it is unfair to suggest Leopold had to model anything in his own character and writing, but I think it is nonetheless important to consider how he might come across to some Indigenous peoples. In her writings of one example, the Mother Earth Water Walk, she emphasizes how The Water Walk began with Anishinaabe women elders making great physical and emotional sacrifices to walk around the Great Lakes in ceremonial fashion as way of fulfilling their ethical responsibilities as relatives to water.
She discusses how the Water Walk has not only expanded in the last 10 years to involve more women outside of the Anishinaabe communities and the Great Lakes, but has also been tied to actual water policy changes in Canada.
Water is an integral component of all life and is responsible for nourishing the lives of many species. Human beings, and especially women, according to McGregor, have special responsibilities to live closely with water, protect its quality and speak for it. Water has a role and a responsibility to fulfill, just as people do. Indigenous knowledge tells us that water is the blood of Mother Earth and that water 22D. McGregor and S. There are many other examples in Indigenous writings of authors such as McGregor who seek to bring out the perspectives and contributions family members, including elders and ancestors e.
GLIFWC is an organization that protects Anishinaabe treaty rights to certain lands and waters in the Great Lakes through research and policy advocacy, education, conservation and monitoring environmental quality.
These testimonies are not interpreted by an overarching author of each writing; rather the testimonies are left, in a sense, to speak for themselves.
The literature makes clear that each human or non-human actor has a special contribution to make and perspective to share with respect to monitoring, harvesting, processing and consuming rice and maple. GLIFWC sees its role as a political organization protecting treaty rights as serving to maintain the conditions needed for Anishinaabe people of all ages to continue traditions that are important simultaneously to their sense of responsibility to place, environmental literacy, health and subsistence and family life.
Similarly, in a piece by McGregor discussing climate change impacts on maple, she claims such impacts are primarily disruptive of cultural and familial activities that span generations of children, elders 23 ———, "Honouring Our Relations: An Anishnaabe Perspective on Environmental Justice," In the case of Leopold, his own individual learning, perceptiveness and ideas are implicitly celebrated in his writings.
In the writings of McGregor, the Anishinaabe model of environmental stewardship is expressed in writing that brings out the importance of the others, such as children, elders, ancestors and relatives like water and animals. This is similar in the GLIFWC literature I referenced earlier too that discusses more generally the contributions of different members of Anishinaabe families to stewardship. For some Indigenous peoples who see environmental stewardship modeled through family relationships and a celebration of the perspectives and contributions of other peoples and beings, it may be hard to identify with where Leopold is coming from in his more individualist writings about restoring a cabin, his memoirs of his government and academic careers and his broad observations about civilizations and land-use practices.
There is also a difference regarding how the Anishinaabe women McGregor describe are also courageous against settler ways of life that degrade water and eliminate Indigenous ways of life. Manoomin Wild Rice. Arnold, Jim, and Sue Erickson, eds. Mazina'igan Supplement. In the case of GLIFWC, its role as a treaty organization involves contesting injustices such as treaty violations inflicted by settler society, such as pollution. In Leopold, environmental stewardship comes across as being based on his own individual learning; the contributions of others, especially his immediate family or even a reference to ancestors, are deemphasized in his writing.
Moreover, there is not a strong social and environmental justice component throughout Leopold or a critique of the U. The first issue that I am highlighting may come across as a bit confusing to some readers.
The Anishinaabe women described by McGregor appear to be doing very different things than Leopold was doing in his own time and be motivated by very different memories, heritages, traits and aspirations. In my case, for example, if someone invited me to compare some Indigenous ethics with another ethic, I would expect to see that that ethic would put the contributions of children, elders, ancestors and other relatives at the forefront and address injustice and the dominance of settler states.
The second assumption issue involves the narrative given by Leopold to explain the development of the ethic. Some Leopold readers and environmentalist ethicists are familiar with this ethical sequence.
According to the sequence, the first ethics concerns relations among individuals. Later ethics concerns the relation between humans and society. View larger. Additional order info. K educators : This link is for individuals purchasing with credit cards or PayPal only. Brief text focusing on environmental attitudes and practices of American Indians using the Ojibwa narrative, myths, legends, stories and rituals. Introductory essay offers theory of environmental ethics, an overview of the field of environmental ethics, and places the Ojibwa within this contemporary debate.
This book will be useful as a path-breaking scholarly monograph, and also as a major textbook. Johansen, University of Nebraska at Omaha. Provides students an authentic and legitimate sample of a cultural worldview. Demonstrates to students the worldview of a group, their social inclusiveness and their ethical commitments. Provides students with an introduction to environmental ethics, cultural worldview, culture, language and cultural relativism. Provides students with an interpretive essay that examines the narratives.
Provides students with a theory of ethics, an overview of the field and places the Ojibwa within the debate. See below for a complete listing of the wide-ranging anthologies and brief texts that focus on a particular theme or topic within one of four areas of applied ethics. A discount is offered when two or more titles in the series are packaged together. Click on any of the titles below for more information:.
Journalistic Ethics. Human Rights and Global Obligations. Pearson offers affordable and accessible purchase options to meet the needs of your students. Connect with us to learn more. Baird Callicott is Professor of Philosophy at -the University of North Texas, and an eminent author in the field of environmental ethics. Michael P. We're sorry! We don't recognize your username or password. Please try again. The work is protected by local and international copyright laws and is provided solely for the use of instructors in teaching their courses and assessing student learning.
You have successfully signed out and will be required to sign back in should you need to download more resources. Out of print.
0コメント