How the Industrialists Altered Indigenous Approaches to the Environment

Indigenous Peoples and the Challenge to Western Approaches to Nature

Introduce

The value systems of Indigenous peoples of the Americas illustrate an alternative approach to nature which does not objectify it for exploitation. According to Laurie Ann Whitt in A Companion to Environmental Philosophy, these Indigenous societies highlight a set of values that deemphasize severance between humans and the natural world along with an understanding of the land’s inherent worth beyond human utilizations such as time-honored seasonal rhythms, ceremonies and rituals. This alternative outlook reflects a holistic view of community connectedness and communal sharing where humans serve as stewards—as guardians rather than as extractors or profiteers. In comparison, Western approaches prioritize the needs of their own populations over those of future generations and discard nature for economic gain. Indeed, Indigenous cultural values stand in sharp contrast to those who differentiate humanity from its surrounding environments and assign monetary worth to its destruction by traditional industrial means. By adhering to these Indigenous values, Western cultures can begin mending the broken tie between humans and their environment; ultimately leading towards sustainability.

Knowledge and Land

As Whitt notes, “That knowledge and land are intimately bound to one another is a belief widely shared among indigenous peoples, as is the accompanying belief that the natural world is alive, spiritually replete.”[footnoteRef:1] This belief is reflected in the practices and traditions of many Indigenous peoples, who often view land not just as a physical space, but as a source of spiritual and cultural connection. For many Indigenous peoples, the land is not just a physical place, but a sacred and spiritual entity that is alive and has its own consciousness. This view is often reflected in the traditional practices and rituals of Indigenous communities, which often involve a deep connection to the land and a recognition of its sacredness. [1: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 3.]

In many Indigenous cultures, the land is also seen as a source of knowledge and wisdom. Indigenous knowledge is often passed down through generations, with each generation building on the knowledge and experiences of those who came before. This knowledge is often closely tied to the land, as it is rooted in the experiences and observations of Indigenous people living in close connection with the natural world. Overall, the belief that knowledge and land are intimately bound to one another is a central tenet of many Indigenous cultures, and is reflected in the practices, traditions, and beliefs of Indigenous peoples. This belief underscores the importance of protecting and preserving the land, not just for its physical resources, but for its spiritual and cultural value.

The Spirit and the Environment

Indigenous peoples of the Americas have long held a spiritual and reverential relationship with the environment, believing that all living things are interconnected, and that each has an important purpose in the balance of nature. This has led to a holistic view of the environment and nature, with a focus on the interconnectedness of all life and the importance of preservation and balance.

In contrast, Western approaches to nature have often been based on objectification, with a focus on economic gain, power, and control. This has led to a view of nature as a resource to be exploited, with little regard for the balance of ecosystems and the value of preserving natural spaces.

The value systems of Indigenous peoples of the Americas challenge the Western approaches to nature by emphasizing the importance of balance, respect, and reverence towards the environment. It is a reminder that nature is a living entity, not just a resource to be used and exploited. It is a reminder that the environment has intrinsic value, and that it should be respected and protected, not just used for economic gain. The value systems of Indigenous peoples of the Americas also emphasize the need for humans to live in harmony with the environment, rather than imposing our will upon it. This calls for a more holistic approach to nature and the environment, that respects its importance, beauty, and complexity. Thus, there is a sense of guardianship over the environment that pervades indigenous culture.[footnoteRef:2] [2: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 9.]

Whitt argues that Indigenous peoples view nature not as something to be exploited, but rather as a source of spiritual and cultural enrichment. In contrast, Western approaches to nature often objectify it, treating it as a resource to be used for human benefit. It is the difference between “resource-based approaches vs. relationship-based approaches.”[footnoteRef:3] European settlers and colonists wanted to “appropriate to themselves so much of it [land] as they could respectively acquire.”[footnoteRef:4] While Western colonists sought to acquire and use the land for profit purposes, the indigenous tribes developed sustainable practices and spiritual beliefs that revered the land and its creatures. This connection they expressed in the many stories, myths, and songs that Indigenous peoples used to teach and pass on their knowledge and beliefs.[footnoteRef:5] [3: Dina Gilio-Whitaker, As long as grass grows: The Indigenous fight for environmental justice, from colonization to Standing Rock (Beacon Press, 2019), 54.] [4: Dina Gilio-Whitaker, As long as grass grows: The Indigenous fight for environmental justice, from colonization to Standing Rock (Beacon Press, 2019), 56.] [5: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 6.]

Genealogical Bond

One way that Indigenous perspectives challenge Western approaches to nature is through their emphasis on interconnection and reciprocity. Indigenous peoples often view the natural world as a web of interconnected relationships, in which humans are just one part. It is something for which they feel morally responsible.[footnoteRef:6] Like the Onondaga spiritual leader Oren Lyons, the indigenous people look forward to future generations—i.e., the “seventh generation” and ask themselves how their present decisions might impact this future generation.[footnoteRef:7] This view encourages a sense of responsibility and respect for the natural world, and a recognition of the need to maintain a balance between human activities and the health of the environment. [6: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 9.] [7: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 9.]

Another way that Indigenous perspectives challenge Western approaches to nature is through their focus on spirituality and the sacred. For many Indigenous peoples, the natural world is infused with spiritual meaning and is seen as a sacred place. This view encourages a sense of reverence and care for the environment, and a recognition of the need to protect and preserve it for future generations.

Furthermore, Indigenous peoples have a genealogical bond with the environment, which means that they see themselves as being connected to the land on a deep, ancestral level. This connection is often reflected in the traditional practices, beliefs, and values of Indigenous cultures, which often view the land as a sacred and spiritual entity that is alive and worthy of respect. As Whitt points out, “An ayllu—a group of related persons who live in a particular place—includes the human and the non-human. It refers to relationships between humans between all members of the Pacha: the stars, the sun, the moon, the hills, lakes…the plants and animals,” etc.[footnoteRef:8] Yet, in contrast, Western industrialists often view the land as something to be exploited for its natural resources, such as oil, timber, and minerals. Western industrialists even wanted indigenous peoples to do the same, as Gilio-Whitaker points out in “The Complicated Legacy of Western Expansion and the Industrial Revolution”—“Having consolidated its power over tribal lands during the height of the industrial revolution in the late 1800s, the federal government compelled Native peoples to use land productively (that is, profit generation via farming, ranching, and so on) in keeping with the European standards of land use.”[footnoteRef:9] This perspective is rooted in the belief that the natural world exists primarily to serve human needs, and that it can be exploited for human benefit without regard for its long-term health or sustainability. [8: Laurie Anne Whitt, Mere Roberts, Waerete Norman, and Vicki Grieves. "Indigenous perspectives." A companion to environmental philosophy (2001), 5.] [9: Dina Gilio-Whitaker, As long as grass grows: The Indigenous fight for environmental justice, from colonization to Standing Rock (Beacon Press, 2019), 54.]