Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1037141
S. Chaudhuri
The population of a city grows through birth as well as migration. The economy has not been able to provide employment and an income for the vast majority of rural migrants, including the urban poor. Significantly, a large number of urban poor work in the informal sector as they have less skill, less education and less capital. In many developing countries, including India, due to the fast pace of urbanization, many rural areas are gradually becoming part of urban areas, where urban amenities are lacking and open spaces, cultivable lands and water bodies remain, at least in the initial stages of urbanization. Due to growing environmental concerns, there is often a demand to preserve such open spaces to protect the environment. This provides an opportunity for some people to earn a livelihood by following traditional occupations like agriculture and thereby providing fresh vegetables for the urban population. However, these people do not enjoy some of the urban amenities and continue to be connected to the rural world through visits, remittances and social, cultural and economic networks, sometimes recruiting people from their rural areas. Thus, the indigenous, traditional knowledge of cultivation and its practice in urban areas, not only helps a group of people, the poor, to survive in urban situations but it also helps to achieve sustainable development with better environmental conditions.
{"title":"Urban poor, economic opportunities and sustainable development through traditional knowledge and practices","authors":"S. Chaudhuri","doi":"10.1080/11287462.2015.1037141","DOIUrl":"https://doi.org/10.1080/11287462.2015.1037141","url":null,"abstract":"The population of a city grows through birth as well as migration. The economy has not been able to provide employment and an income for the vast majority of rural migrants, including the urban poor. Significantly, a large number of urban poor work in the informal sector as they have less skill, less education and less capital. In many developing countries, including India, due to the fast pace of urbanization, many rural areas are gradually becoming part of urban areas, where urban amenities are lacking and open spaces, cultivable lands and water bodies remain, at least in the initial stages of urbanization. Due to growing environmental concerns, there is often a demand to preserve such open spaces to protect the environment. This provides an opportunity for some people to earn a livelihood by following traditional occupations like agriculture and thereby providing fresh vegetables for the urban population. However, these people do not enjoy some of the urban amenities and continue to be connected to the rural world through visits, remittances and social, cultural and economic networks, sometimes recruiting people from their rural areas. Thus, the indigenous, traditional knowledge of cultivation and its practice in urban areas, not only helps a group of people, the poor, to survive in urban situations but it also helps to achieve sustainable development with better environmental conditions.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"86 - 93"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1037141","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1036514
J. S. Phillips
International law guarantees rights to indigenous peoples regarding traditional lands, knowledge, cultural preservation, and human security. This paper will examine the sources of these rights and legal remedies for violations of law. Protection of indigenous peoples’ cultures and resources contribute to the protection of the global environment.
{"title":"The rights of indigenous peoples under international law","authors":"J. S. Phillips","doi":"10.1080/11287462.2015.1036514","DOIUrl":"https://doi.org/10.1080/11287462.2015.1036514","url":null,"abstract":"International law guarantees rights to indigenous peoples regarding traditional lands, knowledge, cultural preservation, and human security. This paper will examine the sources of these rights and legal remedies for violations of law. Protection of indigenous peoples’ cultures and resources contribute to the protection of the global environment.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"120 - 127"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1036514","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807002","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1039249
Matthew Harms
This paper describes, situates and evaluates the use of indigenous knowledge by local Maori stakeholders in the Maungatautari Ecological Island Trust and project, a multi-stakeholder community-based biodiversity conservation project located on New Zealand's North Island. Local Maori groups known as Mana Whenua (subtribes with ancestral rights to certain lands) connect through ancestral and tribal ties to Maungatautari, a prominent mountain in the Waikato region and site of the project. They have with varying success asserted cultural rights and sought for inclusion of cultural protocols and indigenous knowledge. In conjunction with the pursuit of their Waitangi Treaty claim for lost land and rights, this has further (re)constructed and crystallised notions of culture and identity for them. These efforts have and will continue to provide leveraging power to Mana Whenua within the project, which enables them to implement their cultural knowledge and protocols in a “culturally safe” and inclusive multi-stakeholder partnership; accentuate their sociocultural uniqueness from other New Zealanders; and contribute on their own terms to the development of Maungatautari as a compelling ecotourism site and a globally significant biodiversity conservation reserve.
{"title":"Assertions of cultural autonomy: indigenous Maori knowledge in New Zealand's community-based Maungatautari Eco-island project","authors":"Matthew Harms","doi":"10.1080/11287462.2015.1039249","DOIUrl":"https://doi.org/10.1080/11287462.2015.1039249","url":null,"abstract":"This paper describes, situates and evaluates the use of indigenous knowledge by local Maori stakeholders in the Maungatautari Ecological Island Trust and project, a multi-stakeholder community-based biodiversity conservation project located on New Zealand's North Island. Local Maori groups known as Mana Whenua (subtribes with ancestral rights to certain lands) connect through ancestral and tribal ties to Maungatautari, a prominent mountain in the Waikato region and site of the project. They have with varying success asserted cultural rights and sought for inclusion of cultural protocols and indigenous knowledge. In conjunction with the pursuit of their Waitangi Treaty claim for lost land and rights, this has further (re)constructed and crystallised notions of culture and identity for them. These efforts have and will continue to provide leveraging power to Mana Whenua within the project, which enables them to implement their cultural knowledge and protocols in a “culturally safe” and inclusive multi-stakeholder partnership; accentuate their sociocultural uniqueness from other New Zealanders; and contribute on their own terms to the development of Maungatautari as a compelling ecotourism site and a globally significant biodiversity conservation reserve.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"145 - 158"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1039249","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807211","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1037079
David C. Ryniker
In Guadalcanal, regular contact with European traders beginning in the early 1800s initiated a profound shift in the nature of settlement, a reconfiguration in the pattern of life and a reorientation of economic practices away from the bush and towards the coast. The Vaturanga have come to use directional markers to explain the changes they have experienced as a result of pre-colonial, colonial and post-colonial processes. These include east and west, but are more pronounced in the usage of tasi (towards the sea) and longa (towards the bush). These directions have come to represent change not only in space but in understanding time. The main issues relevant to this are land claims, rights, exchange patterns and notions of identity. The Vaturanga assert ideas about space in order to resist and alter dominant hegemonic constructions made about them by others.
{"title":"Space and time in West Guadalcanal: a political economy","authors":"David C. Ryniker","doi":"10.1080/11287462.2015.1037079","DOIUrl":"https://doi.org/10.1080/11287462.2015.1037079","url":null,"abstract":"In Guadalcanal, regular contact with European traders beginning in the early 1800s initiated a profound shift in the nature of settlement, a reconfiguration in the pattern of life and a reorientation of economic practices away from the bush and towards the coast. The Vaturanga have come to use directional markers to explain the changes they have experienced as a result of pre-colonial, colonial and post-colonial processes. These include east and west, but are more pronounced in the usage of tasi (towards the sea) and longa (towards the bush). These directions have come to represent change not only in space but in understanding time. The main issues relevant to this are land claims, rights, exchange patterns and notions of identity. The Vaturanga assert ideas about space in order to resist and alter dominant hegemonic constructions made about them by others.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"58 - 72"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1037079","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807052","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1039814
E. Fursova
This paper analyzes the sources of the author's field research, revealing the mechanisms of development of Siberian, Russian, and other Slavic peoples. Settlers in new ethnoecological systems changed the tradition of life support as well as the spiritual component of life: new places were assigned new geographical names (toponyms), and the old Turkic or Ugric names were conceptualized in terms of the Russian language and national outlook. In the process of the development of Siberia, East Slavic peoples and ethnic groups used their adaptive capabilities and their defense mechanisms. In order to harmonize the interaction between man and nature they used the rational and irrational knowledge of astronomical phenomena, flora and fauna, weather, and other natural phenomena which the settlers brought with them from Russia, and which were in demand in the new environment. However, the apocalyptic notions of doomsday as a grand environmental and spiritual catastrophe of humanity seems to remain consistently among the Siberian peasantry in the nineteenth and twentieth centuries.
{"title":"Organization of ethnoecological systems by the East Slavic settlers in the south of Western Siberia","authors":"E. Fursova","doi":"10.1080/11287462.2015.1039814","DOIUrl":"https://doi.org/10.1080/11287462.2015.1039814","url":null,"abstract":"This paper analyzes the sources of the author's field research, revealing the mechanisms of development of Siberian, Russian, and other Slavic peoples. Settlers in new ethnoecological systems changed the tradition of life support as well as the spiritual component of life: new places were assigned new geographical names (toponyms), and the old Turkic or Ugric names were conceptualized in terms of the Russian language and national outlook. In the process of the development of Siberia, East Slavic peoples and ethnic groups used their adaptive capabilities and their defense mechanisms. In order to harmonize the interaction between man and nature they used the rational and irrational knowledge of astronomical phenomena, flora and fauna, weather, and other natural phenomena which the settlers brought with them from Russia, and which were in demand in the new environment. However, the apocalyptic notions of doomsday as a grand environmental and spiritual catastrophe of humanity seems to remain consistently among the Siberian peasantry in the nineteenth and twentieth centuries.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"171 - 175"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1039814","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807360","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1037140
B. Chaudhuri
Generally, when we talk or think about science, we refer to that of Western or industrialized societies, assuming that science is only there in those societies and quite often implying that scientific rigour or interest is absent in other societies. The role of science is to help mankind meet the various demands for exploiting natural resources in the best possible way without adversely affecting the environment. In most societies, there exists a rich body of knowledge based on how to meet the demands of that particular society but quite often these are ignored. We need to look at indigenous science and technology particularly when an existing body of knowledge is available. Perhaps it is better to develop it instead of disregarding it in the name of scientific progress. The prevailing health and medical system, the Western system, has unfortunately failed to meet the needs of all. In most countries, frightening policy changes place less and less emphasis on the social and welfare sectors and higher emphasis on the economic and infrastructure sectors. As such, funds allocated to health are going down. The implications of such a trend in countries where health insurance is unaffordable for the majority, is unimaginable. In this changing situation, the conditions of the poor, particularly the indigenous people, have become critical. In this paper, challenges and opportunities for indigenous health practices are examined in the context of forest situations, forest policy and related environmental issues.
{"title":"Science in society: challenges and opportunities for indigenous knowledge in the present-day context","authors":"B. Chaudhuri","doi":"10.1080/11287462.2015.1037140","DOIUrl":"https://doi.org/10.1080/11287462.2015.1037140","url":null,"abstract":"Generally, when we talk or think about science, we refer to that of Western or industrialized societies, assuming that science is only there in those societies and quite often implying that scientific rigour or interest is absent in other societies. The role of science is to help mankind meet the various demands for exploiting natural resources in the best possible way without adversely affecting the environment. In most societies, there exists a rich body of knowledge based on how to meet the demands of that particular society but quite often these are ignored. We need to look at indigenous science and technology particularly when an existing body of knowledge is available. Perhaps it is better to develop it instead of disregarding it in the name of scientific progress. The prevailing health and medical system, the Western system, has unfortunately failed to meet the needs of all. In most countries, frightening policy changes place less and less emphasis on the social and welfare sectors and higher emphasis on the economic and infrastructure sectors. As such, funds allocated to health are going down. The implications of such a trend in countries where health insurance is unaffordable for the majority, is unimaginable. In this changing situation, the conditions of the poor, particularly the indigenous people, have become critical. In this paper, challenges and opportunities for indigenous health practices are examined in the context of forest situations, forest policy and related environmental issues.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"78 - 85"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1037140","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807106","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1031469
Khalid M. Younis
Maintaining environmental standards is a challenging task that requires knowledge and an understanding of the impacts of unethical decisions on human well-being, especially in developing countries. Lack of knowledge, the pursuit of profits, and other factors are preventing leaders from making ethical decisions, which could have a direct and indirect influence on health, technology, and the economy – problems that are particularly acute in poor and developing countries. Some progress can act as a smokescreen for managers or leaders, who fail to see the general environmental issues that still exist and that should be of primary concern for governments, policymakers, and local communities. Climate change and some of the other major environmental challenges that have emerged over the past few decades represent major social responsibility concerns for developing communities. Abuses of power by key decision-makers have been and continue to be an endemic problem in many developing countries and beyond. The present study seeks to understand what affects the thought processes of leaders who make environmental management decisions, using Liberia as an example.
{"title":"Views on potential methods for raising environmental awareness in developing countries: a study on social responsibility engagement in Liberia","authors":"Khalid M. Younis","doi":"10.1080/11287462.2015.1031469","DOIUrl":"https://doi.org/10.1080/11287462.2015.1031469","url":null,"abstract":"Maintaining environmental standards is a challenging task that requires knowledge and an understanding of the impacts of unethical decisions on human well-being, especially in developing countries. Lack of knowledge, the pursuit of profits, and other factors are preventing leaders from making ethical decisions, which could have a direct and indirect influence on health, technology, and the economy – problems that are particularly acute in poor and developing countries. Some progress can act as a smokescreen for managers or leaders, who fail to see the general environmental issues that still exist and that should be of primary concern for governments, policymakers, and local communities. Climate change and some of the other major environmental challenges that have emerged over the past few decades represent major social responsibility concerns for developing communities. Abuses of power by key decision-makers have been and continue to be an endemic problem in many developing countries and beyond. The present study seeks to understand what affects the thought processes of leaders who make environmental management decisions, using Liberia as an example.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"128 - 144"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1031469","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807332","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1037080
A. Daneels
Traditional knowledge as a source of sustainable development is a research topic that generally falls in the realm of ethnology and social anthropology. Archaeology, on the other hand, can provide the longue durée perspective on past and sometimes lost traditions that may be significant as modern sustainable strategies. This paper presents archaeological cases of long-standing traditional knowledge in agriculture and construction in the humid tropical lowlands of the Mexican Gulf Coast, which were lost about ad 1000 through episodes of cultural conflict. The first case concerns the agricultural use of wetlands for the intensive production of commercial and subsistence crops (cotton and maize). The second case is monumental earthen architecture, including pyramids and palaces, apparently achieved by using petroleum derivatives as an earth stabilizer. Besides evidencing sustainable practices, archaeology also provides the economical and socio-political context in which such labor-intensive strategies evolved and thrived for centuries. This context analysis allows cost–benefit concerns to be approached, if the reintroduction of such alternative technologies were contemplated in a modern market-oriented world.
{"title":"Archaeological data as evidence of sustainable development: cases from the Gulf Coast of Mexico","authors":"A. Daneels","doi":"10.1080/11287462.2015.1037080","DOIUrl":"https://doi.org/10.1080/11287462.2015.1037080","url":null,"abstract":"Traditional knowledge as a source of sustainable development is a research topic that generally falls in the realm of ethnology and social anthropology. Archaeology, on the other hand, can provide the longue durée perspective on past and sometimes lost traditions that may be significant as modern sustainable strategies. This paper presents archaeological cases of long-standing traditional knowledge in agriculture and construction in the humid tropical lowlands of the Mexican Gulf Coast, which were lost about ad 1000 through episodes of cultural conflict. The first case concerns the agricultural use of wetlands for the intensive production of commercial and subsistence crops (cotton and maize). The second case is monumental earthen architecture, including pyramids and palaces, apparently achieved by using petroleum derivatives as an earth stabilizer. Besides evidencing sustainable practices, archaeology also provides the economical and socio-political context in which such labor-intensive strategies evolved and thrived for centuries. This context analysis allows cost–benefit concerns to be approached, if the reintroduction of such alternative technologies were contemplated in a modern market-oriented world.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"106 - 94"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1037080","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807061","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1034473
R. Freccero
The mountain community of the Argentera Valley, in the Sauze di Cesana municipal district, Province of Turin, Italy, stands as a simple world within the rationale of the evolution of living beings, blending biological development and genetics. This agro-pastoral population is a microcosm that has worked for millennia to improve its conditions and survival, by protecting pasturelands and raising livestock, determined by a sense of morality. Hence, the preliminary indication of the health of the territory: clean air, pure water, healthy soil, a limpid light because the air is free from pollution. Over the millennia, this community has maintained, as its central approach, consideration for its roots, feeding themselves and achieving an equilibrium in the process, thanks to the honest use of resources. Human life, the earth, water, livestock, are material goods, but at the same time are considered spiritual goods, hence the concept of “prioritising the territory” and with hard work, producing dairy products, the result of an expert balance of human practices, blessed by their Patron Saint Restituto, Martyr of the Theban Legion. This “path of milk and cheese” is the result of a history of five millennia that continues to keep the economy of this Alpine area alive. A knowledge of the good practices of the Argentera Valley is useful for creating public awareness and supporting ethical principles and good health.
位于意大利都灵省Sauze di Cesana市辖区的Argentera山谷的山区社区，是一个生物进化原理的简单世界，融合了生物发育和遗传学。这些农牧人口是一个缩影，几千年来，他们一直在努力改善自己的条件和生存，通过保护牧场和饲养牲畜，这是由道德感决定的。因此，领土健康的初步迹象:清洁的空气，纯净的水，健康的土壤，清澈的光线，因为空气没有污染。几千年来，由于诚实地利用资源，这个社区一直保持着对其根源的考虑，并在此过程中实现了平衡。人类的生命，土地，水，牲畜，是物质产品，但同时也被认为是精神产品，因此有了“优先考虑领土”的概念，通过努力工作，生产乳制品，这是人类实践的专家平衡的结果，他们的守护神雷斯蒂图托，底比斯军团的殉道者。这条“牛奶和奶酪之路”是五千年历史的结果，它继续保持着这个阿尔卑斯地区的经济活力。了解阿根特拉河谷的良好做法，有助于提高公众意识，支持道德原则和良好健康。
{"title":"The Alpine population of Argentera Valley, Sauze di Cesana, Province of Turin, Italy: vestiges of an Occitan culture and anthropo-ecology","authors":"R. Freccero","doi":"10.1080/11287462.2015.1034473","DOIUrl":"https://doi.org/10.1080/11287462.2015.1034473","url":null,"abstract":"The mountain community of the Argentera Valley, in the Sauze di Cesana municipal district, Province of Turin, Italy, stands as a simple world within the rationale of the evolution of living beings, blending biological development and genetics. This agro-pastoral population is a microcosm that has worked for millennia to improve its conditions and survival, by protecting pasturelands and raising livestock, determined by a sense of morality. Hence, the preliminary indication of the health of the territory: clean air, pure water, healthy soil, a limpid light because the air is free from pollution. Over the millennia, this community has maintained, as its central approach, consideration for its roots, feeding themselves and achieving an equilibrium in the process, thanks to the honest use of resources. Human life, the earth, water, livestock, are material goods, but at the same time are considered spiritual goods, hence the concept of “prioritising the territory” and with hard work, producing dairy products, the result of an expert balance of human practices, blessed by their Patron Saint Restituto, Martyr of the Theban Legion. This “path of milk and cheese” is the result of a history of five millennia that continues to keep the economy of this Alpine area alive. A knowledge of the good practices of the Argentera Valley is useful for creating public awareness and supporting ethical principles and good health.","PeriodicalId":36835,"journal":{"name":"Global Bioethics","volume":"26 1","pages":"159 - 170"},"PeriodicalIF":0.0,"publicationDate":"2015-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/11287462.2015.1034473","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"59807418","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2015-04-03DOI: 10.1080/11287462.2015.1037552
D. Billings
The global community has become increasingly concerned about the future of life on earth. Anthropologists have been among those who have seen the problems in remote places, but they have not been leading political actors among the many people and organizations that have worked to educate the public about the dangers to the environment. Following the United Nations conference in 1992 in Rio, Viacheslav Rudnev began his work to promote research papers on the contributions that the knowledge developed over generations among indigenous people has made, and could make, to sustainable development. He has worked to organize scholars in ethnology and in other disciplines who have done research that contributes to solving the problems of balancing the needs of humans, other living things, and nature so that we can develop sustainable ways to survive. He invited Dorothy Billings to join him as Co-Chair of the Commission on Indigenous Knowledge and Sustainable Development, a Commission which he successfully proposed to the International Union for Anthropological and Ethnological Sciences (IUAES) in 1998, and which has regularly organized panels for international congresses since then. Dr Rudnev reports the history of this work in his introductory article for this Special Issue. Researcherswho have presented theirwork at IUAESmeetingswere invited to give their papers at the 117thAmericanAnthropological AssociationAnnualMeeting inWashington, DC inDecember 2014. It is those papers, as well as some papers that had been given at recent meetings of the IUAES, that we have gathered together in this Special Issue of Global Bioethics. Anthropologists have been focused on the ethnography of indigenous peoples: their cultures, their values, and their knowledge. Our sojourn with “development” has been more recent; with “sustainable development” more recent still. After World War II, colonial governments began to leave their colonies, having prepared, more or less, the local people to take over their own governments. Neo-colonialism, largely of economic enterprises, began everywhere: developers moved in to remove resources needed by the industrialized world, and newly formed local governments needed the economic foundations they provided. The authors here have looked at what these outside “developers” have done that profoundly affects the lives of indigenous peoples and their ability to sustain and develop themselves. Ethel Vesper reports her research in Micronesia, islands that have been colonized by various European governments for centuries and have, since World War II, lost much of their land base to occupation by the US military. She focuses on Guam and the island of Bikini, which is no longer habitable.
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