Nice post (by my brother; former rocket scientist, current F-22 pilot) about the role of ecology (or rather, lack of,) in modern politics and concept of self.
Just as has/is still being discovered in the US, recent research in the Amazon supports the idea that forests worldwide are the product of mutualist interactions with human inhabitants.
Burning, selective harvest, tillage, seed propagation, etc. were skillfully employed by ancient peoples to make their environment an “edible forest.”
Such cultures were the original affluent societies, working only a few hours per day to harvest the forest burgeoning with ultra-healthy wild foods and resources for tools, usually spending more of their time dancing than working (see Chagnon 1983 and Gowdy 1998).
These findings suggest the idea of “preserving” nature, or cordoning off huge tracts of forest to keep it “wild” is nonsensical, and perpetuates the harmful idea that humans are separate from nature. To restore these ecosystems and have humans and other creatures flourish together, we must rediscover ways of living with the forest, becoming the wise stewards our ancestors once were.
Quoting from the abstract (my italics):
Native Amazonian populations managed forest resources in numerous ways, often creating oligarchic forests dominated by useful trees. The scale and spatial distribution of forest modification beyond pre-Columbian settlements is still unknown, although recent studies propose that human impact away from rivers was minimal. We tested the hypothesis that past human management of the useful tree community decreases with distance from rivers.
These results strongly suggest that past forest manipulation was not limited to the pre-Columbian settlements along major rivers, but extended over interfluvial areas considered to be primary forest today. The sustainable use of Amazonian forests will be most effective if it considers the degree of past landscape domestication, as human-modified landscapes concentrate useful plants for human sustainable use and management today.”
Chagnon, N. A. 1983. Yanomamo: the fierce people (3rd ed.). Holt, Rinehart and Winston, New York, NY.
Gowdy, J. M. 1998. Limited wants, unlimited means: a reader on hunter-gatherer economics and the environment. Island Press, Washington, DC.
“Brother, – As you have lived with the white people, you have not had the same advantage of knowing that the great Being above feeds his people, and gives them their meat in due season, as we Indians have, who are frequently out of provisions, and yet are wonderfully supplied, and that so frequently, that it is evidently the hand of the great Owaneeyo that doth this. Whereas the white people have commonly large stocks of tame cattle, that they can kill when they please, and also their barns and cribs filled with grain, and therefore have not the same opportunity of seeing and knowing that they are supported by the Ruler of heaven and earth.
Brother, – I know that you are now afraid that we will all perish with hunger, but you have no just reason to fear this.
Brother, – I have been young, but now am old; I have been frequently under the like circumstances that we are now, and that some time or other in almost every year of my life; yet I have hitherto been supported, and my wants supplied in time of need.
Brother, – Owaneeyo sometimes suffers us to be in want, in order to teach us our dependence upon him, and to let us know that we are to love and serve him; and likewise to know the worth of the favors that we receive, and to make us more thankful.
Brother, – Be assured that you will be supplied with food, and that just in the right time; but you must continue diligent in the use of means. Go to sleep, and rise early in the morning and go a-hunting; be strong, and exert yourself like a man, and the Great Spirit will direct your way.”
This quote was spoken by an Indian elder and later paraphrased by James Smith. At the time it was spoken, these two plus the young son of the Indian were going hungry during a harsh winter, being reduced to boil scavenged bones as their only nutriment. The rest of the Indians had been away for a long time owing to the ongoing war with the colonists. The Indian elder detects despair in Smith and gives this speech to comfort him. The next day, Smith decides to escape, leaving the elder and boy without an able hunter. In ten miles, he find buffalo tracks, which he pursues and succeeds in killing a large cow, of which he brings back the meat to the elder and boy at camp.
Source: Smith, J. Col. James Smith’s Life Among the Delawares, 1755-1759. In Kephar, H. (2005) The account of Mary Rowlandson and other Indian captivity narratives. Dover Publications, Mineola, NY.
Religion and spiritual beliefs play an important role in how people treat their environment. Many may think that the American Indians were unable to achieve as high a degree of “civilization” as invading cultures because they somehow lacked the understanding, skills, or motivation. In fact, the Indians opposed the environmental destruction by colonists and refused to adopt agro-industrial practices on religious grounds. This is the thesis of the book In the Absence of the Sacred by Jerry Mander. It certainly seems that the animist religions of the Indians, which attribute souls to all living creatures plus rocks, mountains, and water bodies, would reject wanton destruction of the environment.