Field environmental philosophy and biocultural conservation: The Omora Ethnobotanical Park educational program

Environmental Ethics

Volumn 30, Issue 3, 2008, Pages 325-336

  Rozzi, Ricardo ^a,b   Arango, Ximena ^b   Massardo, Francisca ^b   Anderson, Christopher ^b   Heidinger, Kurt ^c   Moses, Kelli ^a  

^a UNIVERSITY OF NORTH TEXAS   (United States)

^b UNIVERSIDAD DE MAGALLANES   (Chile)

^c NONE   (United States)

Author keywords

[No Author keywords available]

Indexed keywords

HOMO SAPIENS;

EID: 57749091734     PISSN: 01634275     EISSN: None     Source Type: Journal    
DOI: 10.5840/enviroethics200830336     Document Type: Conference Paper

References (23)

1. H. G. Liddell and R. Scott, A Greek-English Lexicon, 9th ed. (New York: Oxford Press, 1996).
2. See also J. Gonzalez, El Ethos, Destin del Hombre. (Mexico City: Fondo de Cultura Económica, 1996), pp. 9-12.
3. Habitat types and ethnic groups of southern South America are characterized in R. Rozzi, F. Massardo, C. B. Anderson, S. McGehee, G. Egli, E. Ramilo, U. Calderón, C. Calderon, L. Aillapan, and C. Zárraga, Multi-Ethnic Bird Guide of the Austral Forests of South America (Punta Arenas, Chile: Editorial Fantástico Sur and Universidad de Magallanes, 2003).
4. See R. Kusch, Geocultura del Hombre Americano [Geoculture of the American Man), Philosophical Studies Collection (San Antonio de Padua, Argentina: Editorial Castañeda, 1976).
5. See S. Castro-Gomez, "Traditional Theory and Critical Theory," Critique 49 (2001): 139-54.
6. The Yahgan people are the original inhabitants of the Cape Horn region. See C. McEwan, L. Borrero, and A. Prieto, Patagonia: Natural History and Ethnography at Uttermost End of the Earth (London: British Museum Press, 1998). For the location of Omora Ethnobotanical Park, Puerto Williams, and Cape Horn, see map in p. 231 in this volume.
7. Cf. P. Stambuk, Rosa Yagán: El Ultimo Eslabon (Santiago: Editorial Andres Bello, 1986), p. 17.
8. Ribes magellanicum was originally classified by Sydney Parkinson as Ribes antarcticum during Captain Cook's first expedition in 1769. Poiret changed the classification to Ribes magellanicum in 1812. R. Rozzi and K. Heidinger, The Route of Darwin through the Cape Horn Archipelago (Punta Arenas, Chile: Gobierno Regional de Magallanes y Antártica Chilena and Universidad de Magallanes, 2006), p. 28.
9. For a definition of biocultural diversity, see R. Rozzi and A. Poole, "Biocultural and Linguistic Diversity," in J. B. Callicott, R. Frodeman, eds., Encyclopedia of Environmental Ethics and Philosophy. Farmington Hills, Mich.: Gale, Cengage Learning, 2008);
10. for the biocultural approach of Omora park. see R. Rozzi, F. Massardo, J. Silander, Jr., C. Anderson, and A. Marin, "Conservación Biocultural y Ética Ambiental en el Extremo Austral de América: Oportunidades y Dificultades para el Bienestar Ecosocial," in Biodiversidad y Globalización, ed. E. Figueroa and J. Simonetti (Santiago, Chile: Editorial Universitaria, 2003), pp. 51-85.
11. Captain Juan Williams took possession of the Strait of Magellan for Chile on 21 September 1843.
12. See methodology in X. Arango, R. Rozzi, F. Massardo, C.B. Anderson, and J. T. Ibarra, "Descubrimiento a Implementación del Pájaro Carpintero Gigante (Campephilus magellanicus) como Especie Carismática: Una Aproximación Biocultural a la Conservación en la Reserva de Biosfera Cabo de Hornos," Magallania 35, no. 2 (2007): 71-88.
13. See R. Rozzi, C. B. Anderson, F. Massardo, and J. Silander Jr., "Diversidad Biocultural Subantártica: Una Mirada desde el Parque Etnobotánico Omora," Chloris Chilensis 4, no. 2 (2001), at http://www.chlorischile.cl/rozzi/fig2.htm.
14. M. Touw, "Roses in the Middle Ages," Economic Botany 36 (1982): 71-83.
15. The Virgin of Guadalupe is rooted in the folk culture of Mexico. Her image shrine at Tepeyac in are surrounded by an origin myth, which says that: "the Virgin Mary appeared to Juan Diego, a Christianized Indian of commoner status, and addressed him in Nahuatl. The encounter took place on the Hill of Tepeyac in 1531, ten years after the Spanish Conquest of Tenochtitlan. The Virgin commanded Juan Diego to seek out the archbishop of Mexico and to inform him of her desire to see a church built in her honor on Tepeyac Hill. After Juan Diego was twice unsuccessful in his efforts to carry out her order, the Virgin wrought a miracle. She bade Juan Diego pick roses in a sterile spot where normally only desert plants could grow, gathered the roses into the Indian's cloak, and told him to present cloak and roses to the incredulous archbishop. When Juan Diego unfolded his cloak before the bishop, the image of the Virgin was miraculously stamped upon it. The bishop acknowledged the miracle, and ordered a shrine built where Mary had appeared to her humble servant." Quoted in Eric R. Wolf, "The Virgin of Guadalupe: A Mexican National Symbol," The Journal of American Folklore 71 (1958): 34-35.
16. The name "Rosary" is explained in the collections of the "Miracles of Our Lady," which were very popular in the Middle Age. "A youth was accustomed to make a wreath of roses or other flowers every day, and to place it upon the head of Our Lady's statue. He became a monk, and in the cloister his occupation no longer permitted him to observe this pious practice. Being much distressed, he asked counsel of an aged priest, who advised him to say fifty Aves every evening. . . . This the young man faithfully observed, until one day, being upon a journey, he has to pass through a lonely wood where robbers were lying in wait. They were employed in watching him, feeling sure of their prey, when he, unsuspicious of their presence, remembered that his Aves were not yet said, and forthwith stopped to say them. Then to their surprise, the robbers saw a most glorious lady stand before him and take one after another from the lips of the kneeling monk, fifty beautiful roses, which she wove into a garland and placed upon her head. The robbers, so the legend tells, conscience-stricken at the vision, were all converted to a better life, and themselves soon after entered the monastery." Quoted inWinifred S. Blackman, "The Rosary in Magic and Religion," Folklore 29 (1918): 275-76.
17. For worldwide cases, see L. Mar, ed., On Biocultural Diversity: Linking Language, Knowledge, and the Environment (Washington D.C.: Smithsonian Institution Press, 2001).
18. Ibid.
19. P. Mühlhäusler, Linguistic Ecology; Language Change and Linguistic Imperialism in the Pacific Rim (London: Routledge, 1995).
20. For location of the temperate sub-Antarctic region of southern South America, see fig. 1, in Rozzi, Armesto, and Frodeman, "Integrating Ecological Sciences and Environmental Ethics into Biocultural Conservation," p. 231 in this volume.
21. See R. Rozzi, J. Silander, Jr., J. J. Armesto, P. Feininger, and F. Massardo, "Three Levels of Integrating Ecology with the Conservation of Southern American Temperate Forests: The Initiative of the Institute of Ecological Research Chiloé, Chile," Biodiversity and Conservation 9 (2000): 1199-17.
22. For an account of Omora Park and the Yahgan story, see R. Rozzi, F. Massardo, C. Anderson, K. Heidinger, and J. Silander, Jr., "Ten Principles for Biocultural Conservation at the Southern Tip of the Americas: The Approach of the Omora Ethnobotanical Park," Ecology and Society 11 (2006): 43, at http://www.ecologyandsociety.org/vol11/iss1/art43.
23. See http://www.chile.unt.edu.