But this process of co-producing knowledge works well only when the rights of Indigenous peoples to make decisions about their territories are acknowledged and respected, as required by the UN Declaration on the Rights of Indigenous Peoples UNDRIP , which has been endorsed by countries. Recognising the inherent rights of Indigenous peoples to be stewards of their lands and waters is key if their traditional territories are to continue to play an important role in biodiversity conservation and climate regulation. Nothing survives without them. But as powerful as these elements are, none of them can support life on their own.
Take water away, and nothing in this world could survive. The same is true for the other elements, because to sustain life, all of them must work in concert.
Home | lessons-of-the-land
And the way they work together is through the spirit element that connects them all. In the same way, all people — Indigenous and settlers — must work together. This must change fast. We must work together and learn from each other to have any hope of dealing with all the challenges we are facing.
Gleb Raygorodetsky is a conservation biologist, philanthropic adviser and researcher with extensive experience of living and working with traditional communities around the world. We work hard - with a small budget and tiny editorial team - to bring you the wide-ranging, independent journalism we know you value and enjoy, but we need your help. Please make a donation to support The Ecologist platform.
- Skype Lessons | RU-LAND Language Club.
- 100 Ways to Make Love.
- Mansfields Book of Manly Men: An Utterly Invigorating Guide to Being Your Most Masculine Self;
They even went so far as to extend this line of reasoning to the Almighty Himself. If G-d wishes for us to live a spiritual life, then, certainly, He can sustain us with miracles.
35 Human Learnings from “The Lessons of History” by Will & Ariel Durant (Book Summary)
But if His desire is that we abandon our supra-natural existence to enter the land and assume a natural life, then He Himself has decreed that natural law will govern our fate. What the spies and their generation failed to understand is that the entire point of entering the Holy Land is to sanctify the material aspects of life.
However, this phase of our national existence was not an end in itself, but the way in which to acquire the tools and resources to miraculize the natural and elevate the everyday. But one of the most basic rules of creation is that if the achievements of man are to be meaningful and significant, they must be his own — the product of an uncompelled choice to exercise his divinely granted potentials. And free choice means license to fail as well as to succeed; it means the capacity for blunder as well as for achievement.
The generation of the desert failed to actualize the unique opportunity which presented itself at that particular juncture of our history: for there to be a single generation which straddled both worlds, a single generation which first inhabited a world of utter spirituality and then proceeded to apply it to a life on the land. The same is true of each particular day of life: we begin our day with a sacrosanct hour of prayer and Torah-study before crossing over into the workday and embarking on the development and sanctification of the material world.
Based on an address by the Rebbe, Shabbat Shelach June 30 . IX, no. X, no. IV, pp.
Voices for Transparency
Did you enjoy this? It's free! Click here to find out more. Land Based Education was a workshop that really resonated with me. The workshop included land-based concepts that weren't alien to me.
- Teaching the Reformation: Ministers and Their Message in Basel, 1529-1629 (Oxford Studies in Historical Theology)?
- Search form.
- LAND REFORM, POLITICAL DREAMS AND LESSONS TO LEARN?
They discussed ideas around alternative education, and helped me connect the community to the classroom, and indigenize my instruction. The result was better classroom management, and more engaged learning for my students. I chose land-based education because as an on-reserve First Nations school , we were underfunded both in terms of current resources and new staff. The more conventional, colonial education system was not working for these kids, and it became challenging for classroom management. Imagine a group of fourteen students, half of whom are related, who've been in school together six hours per day since pre-scrool, now with a teacher who's brand new to the community.
OpEd: Lessons From The Prudhoe Community Land Claim
I struggled with implementing the monotonous routines in the conventional, Westernized curriculum. I noticed how these youth were much more attentive and well behaved after a smudge, a nature walk or a sharing circle.
One initiative that formed from our regular nature walks, was to do something about the litter in the school community. There were no outdoor trash bins in the park, and this resulted in large amounts of garbage scattered around, and a normalized mentality around littering.
My students told me that previous trash bins had been vandalized, or torn apart by dogs. I took this opportunity to teach my students the importance of respecting the land, and taking care of it. We fundraised as a class to buy the school an outdoor trash bin, by recycling and holding frequent bake sales. We went to each classroom in turn, and presented our initiative.