An Indigenous Philosophical Ecology: Situating The Human

Introduction

The journal article, "An Indigenous Philosophical Ecology: Situating the Human," by Deborah Rose (2005) primarily discusses Indigenous Australian philosophical ecology, with a stress on the philosophy of science. Philosophical ecology describes our notions of the country and responsibilities in the world (Rose, 2005). Rose demonstrates that within this ecology, concepts of our duty regarding our country challenge the distinctiveness of conventional Western models. This perspective offers a deeper understanding of the interconnectedness of all life forms and the responsibilities that humans hold within this network.

Totemism and Human Adaptivity

Totemism was examined regarding how it aids in human adaptivity, due to the mutualistic relationship between humans and nature. For example, nature provides food, medicine, and technology for humans, and they must be able to take care of and not harm nature (Rose, 2005). Additionally, the benefits of nature often branch out, leading to a domino effect where everything is connected. These benefits are not used up right away; they transfer to other living things in the environment as a way to maintain life, both for others and itself. Hence, this relationship is mutualistic (Rose, 2005). Understanding this relationship deepens our appreciation of the balance necessary for coexistence.

Observing Ecological Patterns

As information is hidden in ecological patterns, Aboriginal people closely observe patterns to gain knowledge regarding their specific region, which ultimately aids in their survival (Rose, 2005). Through an ecological mindset, three pattern types are prominent: “concurrence in time, concurrence in place and time, and sequential recurrence” (Rose, 2005). Noting occurrences that happen at the same time informs the Aboriginal people about events prior to their happening. In some regions of Australia, events are brought to attention through connections from songs, myths, or ceremonies, which guarantee that the occurrence of certain patterns is communicated. Patterns and events occurring in nature are vital cues of what is to come, and they vary depending on the area, as some are local while others are widespread (Rose, 2005).

The Interdependence of Humans and Nature

Man must help nature in order for nature to help man. Since nature and humans are so connected, the interests of one often coincide with the other. For example, firestick farming is highly beneficial to both parties, and the humans are what initiated it. By taking part in this type of farming, humans thrive due to better hunting conditions, while nature flourishes because “new growth is richer in nutrients” (Rose, 2005). This is evidence of how the interests of nature and mankind overlap; without the burning of the land, the flora would not survive, and it would be difficult for humans to hunt, making it hard for them to survive. Nature communicates its need to humans through smells, sounds, and actions, and humans respond to its needs as a means to support themselves as well as others (Rose, 2005).

Meta-Patterns in Philosophical Ecology

Mutualism and ecological patterns are both considered to be meta-patterns as they contribute to the flow of life. These meta-patterns help humans gain knowledge and incorporate many ideas such as selflessness, respect for all living things, connections of ecological patterns, and the mutualistic relationship between nature and mankind (Rose, 2005). This link between the two results in mutual benefits. For example, animals feed on what is provided by nature, and humans hunt those animals as they provide sufficient nourishment. Additionally, humans feel the need to preserve aspects of nature because without certain characteristics, the patterns that humans rely on would vanish (Rose, 2005). Due to these reasons, humans cannot be selfish when it comes to nature as it would end in a mutual destruction of both parties. Life is illustrated in two manners: its desire to live for itself and for others, which is where the origin of mutualism begins. Humans are a reason why the country and nature are the way they are; they are the “glue” that helps keep everything together (Rose, 2005).

Conclusion

Overall, from a philosophical ecology perspective, humans and nature are separated by profound gaps; however, Indigenous philosophical ecology employs recurring connections (Rose, 2005). The interaction between humans and the world is intriguing, and several components help describe it. This is why mutualism is a key concept of philosophical ecology because it helps summarize and describe totemism. By understanding these connections, we can appreciate the complex web of life and our place within it.

References

Rose, D. (2005). An Indigenous Philosophical Ecology: Situating the Human. In *Australian Journal of Anthropology*, 16(3), 294-305. doi:10.1111/j.1835-9310.2005.tb00388.x