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Ecology is the study of interactions of organisms with one
another and is one of the broadest fields in the biological sciences
. It incorporates different scientific approaches involving
extensive fieldwork, laboratory investigations, and theoretical
modeling. Ecology serves as the cornerstone for many
natural-resource disciplines including wildlife management,
conservation biology, and environmental education. It also acts as
the basis for many important decisions such as management plans for
endangered species and protected areas, assessing the impact of
global change, and restoration of degraded ecosystems.
Social, economic and political factors influence the short-term
distribution of resources needed, often to the detriment of long
term maintenance and stability of the biosphere. An understanding of
ecological and ethical principles can help us understand the
regional and global consequences of competition among humans for the
limited natural resources that support us.
Perhaps the most eloquent spokesman for a mindful awareness of our
interlocking relationship with the biosphere was Aldo Leopold.
Leopold was one of the early leaders of the American Wilderness
movement. As a young Forest Service employee, Leopold was
instrumental in the 1924 designation of the first Forest Service
wilderness on the Gila National Forest in New Mexico. In later years
Leopold developed eloquent arguments for the importance of
wilderness preservation, development of a land ethic, and an
understanding of the importance of the integrity and beauty of
nature.
The following is from a speech given in 1947 and reappeared in A
Sand County Almanac, Leopold's famous rumination on ecology and
humankind.
The practice of conservation must spring from a conviction of what
is ethically and esthetically right; as well as what is economically
expedient. A thing is right only when it tends to preserve the
integrity, stability and beauty of the community, and the community
includes soil, waters, fauna, and flora, as well as people.
It cannot be right, in the ecological sense, for a farmer to drain
the last marsh, graze the last woods, or slash the last grove in his
community, because in doing so he evicts a fauna, a flora, and a
landscape whose membership in the community is older than his own,
and is equally entitled to respect.
It cannot be right, in the ecological sense, for a farmer to
channelize his creek or pasture his steep slopes, because in doing
so, he passes flood trouble to his neighbors below, just as his
neighbors above him have passed it to him. In cities we do not get
rid of nuisances by throwing them across the fence onto the
neighbor's lawn, but in water-management we still do just that.
It cannot be right, in the ecological sense, for the deer hunter to
maintain his sport by browsing out the forest, or for the
bird-hunter to maintain his by decimating the hawks and owls, or for
the fisherman to maintain his by decimating the herons, kingfishers,
terns, and otters. Such tactics seek to achieve one kind of
conservation by destroying another, and thus they subvert the
integrity and stability of the community.
If we grant the premise that an ecological conscience is possible
and needed, then its first tenet must be this: economic provocation
is no longer a satisfactory excuse for unsocial land-use (or, to use
somewhat stronger words, for ecological atrocities). This, however,
is a negative statement. I would rather assert positively that
decent land-use should be accorded social rewards proportionate to
its social importance.
I have no illusions about the speed or the accuracy with which an
ecological conscience can become functional. It has required 19
centuries to define decent man-to-man conduct and the process is
only half done; it may take as long to evolve a code of decency for
man-to-land conduct. In such matters, we should not worry too much
about anything except the direction in which we travel. The
direction is clear and the first step is to throw your weight around
on matters of right and wrong in land-use. Cease being intimidated
by the argument that a right action is impossible because it does
not yield maximum profits, or that a wrong action is to be condoned
because it pays.
Aldo Leopold
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