User:Bohunk/Paper Phil333/Executive Summary

=Executive Summary= With the recognition of human influence on the environment, comes the nascent impetus for change. While the world is just beginning to understand the extent of damage, developed countries, and their citizens, grapple with the consequences. How can individuals and governments change their habits to permit an equilibrium between humanity and nature?

In Victoria, as with much of the Pacific Northwestern region of North America, the cultural history includes many First Nations groups that maintained extremely high density populations. In addition, the lifestyle of these groups was not what we would consider nomadic, or even subsistence, but included forms of agriculture and aquaculture that mirror what exists today. The environment of Victoria has been tremendously influenced by the First Nations who inhabited the region before European settlers arrived, and this is reflected in many ecosystems and through the cultural artifacts which remain. As such, this begs the question: are the differences between modern and First Nations lifestyles primarily in the extent to which they were 'able' to modify their environment, or was this difference defined by their 'willingness' to modify it? Clearly, First Nations did modify their environments, yet the process of modification occurred in a symbiotic context; instead of manipulation for the appeasement of desire, First Nations established sustaining relationships with their environment in order to foster growth among the species they relied on.

In our modern society, the balance between the natural and human world has not been established. While balance clearly existed with First Nations and their surroundings, modern humanity has developed a set of tools for the manipulation of its surroundings to serve short-term goals. Economics, philosophy, geography, and the sciences, all serve the same ends: to justify a particular course of action in the achievement of want. In essence, our actions lack the structure of an evolved environment, where each need is sustained in balance with what the environment can provide. However, while the paradigm shifts towards ‘green’ energy and local foods, there remains a gap in the acceptance of nature as an accomodating force. We may buy locally, but we still maintain manicured landscapes, treating natural incursions as if they are a force with which we must constantly battle; incorporating weed killers, pesticides, lawn mowers, and other mechanized forces in our ongoing struggle. '''Yet, this struggle against nature is fundamental to the principles of property and ownership from which our society evolved; with authors, such as John Locke, advocating for labour as the defining principle of property. Property itself may not be inherently contradictory to the First Nations approach, yet the concept of labour for no other reason than to beat back the tide of natural succession is completely alien.'''

Where then should we progress? Organic and local foods, sustainable development, green energy, environmental protection, and carbon taxation, all provide a welcome change to the status quo. However, these concepts still lack many of the characteristics of First Nations stewardship. Clearly, modern society needs to integrate the natural world into the processes of development and change, and then go even further to establish an equilibrium with nature; whether this is possible is a question that this paper will explore further. Certainly, some aspects of First Nations knowledge are applicable, such as indigenous foods; however, other aspects, such as spiritual connectivity to nature, may not be as easily transferable, particularly in an increasingly urban society.

Over the next month, in the development of this report, there are a few primary interviews to conduct. This group will explore the Qu’Wutsu Indigenous Center in Duncan, in order to learn about the various sources of food that First Nations relied on and their methods of harvesting. Another resource is Nancy J. Turner, an expert in native ethnobiology and UVic professor, with whom this group will discuss the interdependencies of First Nations with their food, medicine, materials, and the greater ecosystems. Finally, in order to shed light on the philosophical and religious foundations of First Nations people, and their attitude towards the environment, this group will seek the input of a First Nations elder from the T’sooke or Tsartlip bands of the Coast Salish Nation.