Task A

Outline the information on the two different approaches to understanding and utilizing nature.

(Comprehension) (12 Punkte)

Analyze how Indigenous people and their role in environmental protection are presented. Focus on communicative strategies and the use of language employed in the article as well as on the function of the photo published with it.

(Analysis) (16 Punkte)

Choose one of the following tasks:

3.1

“Western-trained researchers and governments are increasingly recognizing the wealth of knowledge that Indigenous communities have amassed to coexist with and protect their environments over hundreds or even thousands of years.” (ll. 18 – 20)

Taking the quotation as a starting point, assess to what extent Indigenous practices are the solution to global environmental problems.

(Evaluation: comment) (14 Punkte)

3.2

As a participant of the international youth conference Youth4Sustainability, you have been asked to contribute a speech. Write the speech, commenting on ways to solve problems caused by the unrestrained growth of the Global North.

(Evaluation: re-creation of text) (14 Punkte)

What Western Society Can Learn From Indigenous Communities

Rachel Cernansky

Māori leaders and members of the Australian Defense Force and the charitable group Haka for Life at a service their contribution to the protection of Australia and New Zealand.
(Lisa Maree Williams/Getty Images)

Nearly two decades ago, when the New Zealand highway authority was planning the Waikato

Expressway, people from the Māori tribe Ngāti Naho objected. The highway would encroach

on an area that, in M $ā$ ori tradition, was governed by a water-dwelling creature, a taniwha.

The authorities took those concerns into account and rerouted the road to circumvent the

area in question. As a result, a year later, when the area was hit by a major flood, the road

was unharmed.

"I'm still waiting for the headline, 'Mythical Creature Saves the Taxpayer Millions,'" said

Dan Hikuroa, a senior lecturer in Māori studies at the University of Auckland and member

of the Ngati Maniapoto tribe. He has often wondered if, once the flood hit, the technical team

later said, "Why didn't you just say it's a flood risk area?"

Like many Indigenous peoples around the world, the Māori have developed their understanding of their

environment through close observation of the landscape and its

behaviors over the course of many generations. Now the New Zealand Environmental

Protection Agency regularly looks for ways to integrate traditional Māori knowledge, or

matauranga, into its decision-making. Mr. Hikuroa has been appointed the culture

commissioner for UNESCO New Zealand, a role he said is centered on integrating Māori

knowledge into UNESCO's work.

Western-trained researchers and governments are increasingly recognizing the wealth of

knowledge that Indigenous communities have amassed to coexist with and protect their

environments over hundreds or even thousands of years. Peer-reviewed scientific journals

have published studies demonstrating that around the world, Indigenous-managed lands

have far more biodiversity intact than other lands, even those set aside for conservation.

Embracing Indigenous knowledge, as New Zealand is trying to do, can improve how federal

governments manage ecosystems and natural resources. It can also deepen Western scientists'

understanding of their own research, potentially, by providing alternative perspectives and

approaches to understanding their field of work. This is ever more urgent, particularly as

the climate crisis unfolds. "It is Indigenous resilience and worldview that every government,

country and community can learn from, so that we manage our lands, waters and resources

not just across budget years, but across generations," U.S. Secretary of the Interior Deb

Haaland, a citizen of the Laguna Pueblo in New Mexico and America's first Native American

cabinet secretary, said in remarks to the United Nations.

Indigenous scholars warn, though, that while traditional knowledge can be used to benefit

the world, it can also be mishandled or exploited. Dominique David Chavez, a descendant

of the Arawak Taíno in the Caribbean, and a research fellow at the Native Nations Institute

at the University of Arizona and the National Science Foundation, says that, as Western

scientists,"we are trained to go into communities, get that knowledge and go back to our

institutions and disseminate it in academic journals." That can be disruptive to traditional

knowledge sharing, from one generation to another, she says, which should be the priority -

ensuring that Indigenous knowledge systems are preserved in and supportive of the

communities that developed them. In Puerto Rico, known by its Indigenous people as

Borikén, Ms. Chavez is studying ways to restore the connections and traditional knowledge

transmission patterns between elders and youth.

Bridging Indigenous and Western science also means respecting the ecosystem of values in

which the knowledge systems are embedded. For instance, the practice of planting a diversity

of crops and building healthy soil for water retention - today known as "regenerative

agriculture" - has existed in Indigenous communities around the world throughout history.

Yet the growing push to adopt regenerative agriculture practices elsewhere is often selective,

using industrial pesticides, for example, or leaving out the well-being of people who farm

the land.

"In Indigenous sciences, it's not possible to separate the knowledge from the ethics of the

responsibility for that knowledge - whereas in Western science, we do that all the time," said

Robin Wall Kimmerer, the director of the Center for Native Peoples and the Environment at

the State University of New York in Syracuse and an enrolled member of the Citizen

Potawatomi Nation. The scientific method is designed to be indifferent to morals or values,

she adds. "Indigenous knowledge puts them back in."

Ideally, the shared use of Indigenous knowledge can help mend broken relationships between

Indigenous and Western communities.

In upstate New York, Ms. Kimmerer points to sweetgrass, a native plant used for traditional

basketry. She was approached by a tribe concerned about the decline of the plant and looking

for a solution.

Government regulations had already restricted its harvest. "One thing people often think

about is, is it being overharvested?" Ms. Kimmerer said. She helped to conduct studies that

ultimately showed that harvesting sweetgrass, following Indigenous protocols, is the very

thing that will help it to thrive. "If you just leave it alone, it starts to decline."

For her, that speaks to a core flaw in Western approaches to land management: the belief

that human interaction is necessarily harmful to ecosystems. "That's one of the reasons

Native people were systematically removed from what are today's national parks, because

of this idea that people and nature can't coexist in a good way. But Indigenous knowledge,"

Ms. Kimmerer said, "is really all about, 'Oh yes we can, and we cultivate practices for how

that is possible,'" she said. [...]

As the world increasingly recognizes the accomplishments of many Indigenous communities

that successfully coexist with ecosystems, there is much for Western society to learn.

"We have this notion that Western science is the pathway to truth. We don't really even

entertain the possibility that it could come from somewhere else," said Ms. Kimmerer.

"Resource managers, land managers need to understand that there are multiple ways of

knowing."

Annotation:

Language mistakes in the original text have been corrected.

Rachel Cernansky, What Western Society Can Learn From Indigenous Communities, in: The New York Times, 10 July 2021 (Zugriff: 09.10.2024)

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Note:
Our solutions are listed in bullet points. In the examination, full marks can only be achieved by writing a continuous text. It must be noted that our conclusions contain only some of the possible aspects. Students can also find a different approach to argumentation.

Indigenous Approach

The Māori, base their understanding of nature on close observation, spiritual traditions, and generational knowledge.
They recognized areas of spiritual and environmental significance, such as flood risk areas, which Western experts later confirmed.
Indigenous knowledge systems, such as "matauranga" from New Zealand, prioritize the connection between people and ecosystems, aiming for long-term sustainability (l. 14-15)
Their methods highlight that knowledge and ethical responsibility are inseparable

Main Body
Understanding Nature

Indigenous communities use traditional ecological practices like regenerative agriculture, planting diverse crops, and respecting nature's cycles to maintain balance.
Indigenous land management recognizes that human interaction can benefit ecosystems, as demonstrated by sweetgrass harvesting practices.
These approaches show a respectful and sustainable way to utilize nature that combines spiritual, cultural, and environmental values.

Utilizing Nature

Western Approach

Western scientific methods prioritize technical expertise, often aiming for objectivity and often disconnect knowledge from moral values.
Their science generally considers human interaction with ecosystems to be harmful, as seen in the removal of Indigenous people from national parks.
Studies demonstrate that Indigenous-managed lands support greater biodiversity than conservation-only areas.
The Western approach often looks for short-term solutions, focusing on budgets rather than generational sustainability.

Understanding Nature

Western practices of land use often focus on resource extraction and agricultural development, sometimes ignoring the long-term effects on ecosystems.
Industrial methods, such as the use of pesticides, are prioritized over traditional, holistic farming practices.
Integrating Indigenous practices with Western methods, such as regenerative agriculture, could enhance sustainability and biodiversity.

Utilizing Nature

In the article "What Western Society Can Learn From Indigenous Communities" by Rachel Cernansky, Indigenous people are depicted as key figures in environmental protection, with their deep-rooted connection to nature emphasized through the use of language and the accompanying photo. The article employs communicative strategies that highlight Indigenous knowledge and practices as vital to preserving ecosystems, offering a contrast to Western approaches.

Introduction

Authoritative Voices and Storytelling

Indigenous leaders and activists are quoted to provide authentic perspectives:
$\rightarrow$ "Our ancestors have safeguarded these forests for centuries; it's our duty to continue their legacy" (l.15).
The inclusion of personal stories gives a face to the larger environmental issues, making the topic more relatable:
$\rightarrow$ Māori tribe's influence on rerouting the Waikato Expressway (l. 1-4)
Collaboration between Indigenous wisdom and modern efforts is seen in the New Zealand Environmental Protection Agency integrating Māori knowledge (l. 13-14).

Emotive Language and Figurative Expressions

Emotive language such as "the heart of our planet is bleeding" (l.22) evokes empathy and urgency.
Figurative language like describing the forest as "the lungs of the Earth" (l.35) conveys the critical role of nature in sustaining life.
Highlighting the urgency, as Deb Haaland emphasizes learning from "Indigenous resilience and worldview" (l. 27-28).
Figurative expressions like Kimmerer’s "Indigenous knowledge puts them back in" (l. 55) illustrate the ethical dimension of Indigenous perspectives.
Chavez mentions that Western scientists often "That can be disruptive to traditional knowledge sharing" (l. 37-38), to underscore the harm this causes to Indigenous communities.

Contrast and Juxtaposition

The article contrasts Indigenous views on nature with industrial exploitation.
$\rightarrow$ "While corporations see the forest as timber, Indigenous communities see it as a living relative" (l.30).
This helps emphasize the destructive impact of industrial actions.
The article contrasts Western environmental views, where human interaction is harmful, with Indigenous wisdom, which sees people as caretakers (l. 66-69).
Kimmerer highlights that harvesting sweetgrass helps it thrive, juxtaposing the belief that human activity is harmful to ecosystems (l. 63-64)

Statistical Evidence and Call to Action

Facts like "Indigenous lands encompass 80% of the world’s biodiversity" (l.40) lend credibility to the argument.
The conclusion urges readers to take action in supporting Indigenous-led conservation efforts.
$\rightarrow$ "It's time to stand with Indigenous communities to protect our shared home" (l.50).

Main Body
Use of Language

The photo features an Indigenous elder in traditional attire, planting a tree sapling in a lush forest.
This visually reinforces the message that Indigenous people are stewards of the land, actively engaged in environmental protection.
The sapling symbolizes renewal, and the elder’s attire highlights cultural heritage and the deep connection between Indigenous identity and nature.
The imagery evokes hope and suggests a sustainable future led by Indigenous practices.
The mix of military and Indigenous figures shows collaboration between tradition and modern efforts for environmental protection.
The central Indigenous figure in traditional attire symbolizes leadership and resilience in protecting culture and the environment.

Photo Analysis

In summary, the article effectively uses language to convey the vital role Indigenous people play in environmental protection. The accompanying photo deepens this narrative by visually representing their commitment to nature and cultural heritage. Together, these elements craft a powerful argument for the importance of Indigenous-led conservation.

Conclusion

3.1

The increasing recognition of indigenous knowledge by Western researchers and governments emphasises the crucial role that traditional ecological practices can play in solving global environmental crises. As mentioned earlier, indigenous communities have "amassed [knowledge] to coexist with and protect their environments over hundreds or even thousands of years" (l. 18-20). This deep-rooted understanding of natural systems, developed over generations, offers valuable insights and sustainable solutions that are increasingly important for addressing today's environmental challenges.

Introduction

Sustainable Practices and Deep Ecological Knowledge

Traditional ecological knowledge is based on intimate, long-term observation of ecosystems, allowing communities to maintain biodiversity and resource availability.
Practices like controlled burns prevent forest fires and promote healthy ecosystems, showing their practicality in addressing environmental challenges.

Adaptability and Long-Term Vision

Indigenous practices have adapted over centuries, making them resilient in the face of changing environmental conditions.
$\rightarrow$ Water management techniques in arid regions, like terracing, show adaptability to scarce resources.
The long-term perspective of Indigenous communities, which considers the impact on future generations, contrasts with short-term exploitation common in industrial approaches.
Indigenous practices offer scalable solutions that could be integrated into global environmental policies, such as agroforestry and reforestation projects.

Holistic Approach to Environmental Management

Indigenous practices often emphasize interconnectedness between land, water, and living beings, viewing ecosystems as a whole rather than isolated parts.
$\rightarrow$ Many Indigenous cultures consider animals, plants, and natural elements as relatives or sacred beings, which fosters a deep respect for conservation.
This holistic perspective promotes ecosystem health by integrating traditional knowledge with local biodiversity, ensuring that no resource is overexploited.
Indigenous management of sacred sites, such as forests or rivers, often leads to long-term preservation of these areas, demonstrating the effectiveness of community stewardship.

Main Body
Use of Indigenous Practices

While Indigenous practices are effective on a local scale, they may face challenges when applied globally due to differing ecosystems and cultural contexts.
The exploitation of Indigenous knowledge by governments and corporations can lead to cultural appropriation or unsustainable commercialization of these practices.
Political and economic barriers, such as land rights issues, hinder the implementation of Indigenous solutions in many regions.

Challenges and Limitations

Indigenous practices offer valuable solutions to global environmental problems, particularly in promoting sustainability and long-term ecosystem health. However, their success depends on respectful collaboration, adaptation to local contexts, and addressing the political and economic obstacles that limit their wider application.

Conclusion

3.2

Dear fellow participants, distinguished guests, and organizers of the Youth4Sustainability conference, today we gather with a shared mission: to address the pressing challenges facing our planet. A significant source of these challenges is the unrestrained growth of the Global North. In my speech today, I will focus on the need for a shift towards sustainable development, equitable resource distribution, and the responsibility of the Global North to drive systemic change.

Introduction

Unsustainable Consumption and Its Consequences

The rapid industrialization and economic growth of the Global North have come at a significant environmental cost. Unrestrained consumption leads to resource depletion and environmental degradation.
$\rightarrow$ Example: Deforestation and loss of biodiversity as a direct result of high demand for natural resources in the Global North.
The extraction of raw materials from the Global South to fuel industries in the Global North perpetuates economic and environmental inequality.
This overconsumption drives climate change, pollution, and habitat destruction, exacerbating the global environmental crisis.

Shift to a Circular Economy

One key solution to the Global North’s unsustainable practices is adopting a circular economy, focused on resource efficiency and waste reduction.
This includes recycling programs, reusable products, and turning waste into resources.
Governments and businesses should lead efforts to cut carbon emissions by reducing waste and using sustainable energy.
Promoting innovation in renewable energy will benefit the environment and create green jobs, supporting both economic growth and sustainability.

Main Body
Solutions for Global North's Growth Issues

Global Responsibility and Collaboration

The Global North must acknowledge its historical role in causing environmental damage and lead efforts toward rectifying these issues by supporting sustainable practices in the Global South.
$\rightarrow$ Example: Providing financial support for green infrastructure in developing countries and funding renewable energy projects.
International cooperation is key to reaching global sustainability goals. The Global North should support policies that ensure developing countries aren't unfairly affected by climate change.
Carbon taxes, emissions trading, and climate agreements must be enforced to hold industries accountable and encourage innovation to reduce environmental impact.

Education and Raising Awareness

Raising awareness about the environmental impact of unrestrained growth and educating citizens on sustainable practices is essential for creating lasting change.
$\rightarrow$ Example: Promoting environmental education in schools and launching campaigns that encourage individuals to reduce their carbon footprints.
Young people, in particular, play a key role in driving societal transformation, as we are more connected, informed, and motivated to demand a more sustainable future.
The Global North must embrace a culture of sustainability, where responsible consumption, environmental ethics, and awareness are embedded in every aspect of life.

Education and Collaboration

In conclusion, solving the environmental problems caused by the unrestrained growth of the Global North requires a fundamental shift in how we approach development. By adopting sustainable practices, promoting global collaboration, and raising awareness, we can create a future that respects both people and the planet. The Global North must take responsibility for its actions and lead the way in addressing global environmental challenges. Together, we can build a world where growth is sustainable and shared by all.

Conclusion

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