Radiation Tobacco And Illness In Point Hope

For centuries the Nooksack tribe located in Northwest Washington has been dependent on the wilderness for survival. Originally defined as a horticultural community, the Nooksack people have used their knowledge the land to support their daily necessities of food and shelter. Salmon runs in the nearby Nooksack River, named after the local tribe, continue to be a steady source of protein for the tribe up to this day. However, this way of life has lately been threatened by the diminishing glaciers of nearby Mount Baker. In order to understand the significance this event has to the culture of the Nooksack tribe, we must first look at how their culture has changed in the past, how it would possibly change in response to the glacial thinning and what the reemergence of Mount Baker may mean for future Nooksack generations.

Not only have the Cree people maintain a connection with hunting, fishing, and trapping lifestyle, but at the same time they have become more significant people when it comes to ‘politics of embarrassment’. They push for greater native regional autonomy while resisting the threats of major resource development and Quebec’s sovereignty movement. There is a bridge between forest lifestyle and the demands of administrative development and political struggle, between tradition and bureaucracy that the Cree created.

Krakauer, Jon. Into the Wild. Chapter One, “The Alaska Interior,” (pages 5 – 8). Villard, 1996.

The code of conduct for medical radiations practitioners outlined by the Medical Radiations Practice Board of Australia (2014) states to assist and support practitioners to deliver suitable effective services with an ethical framework to highlight elements of good practice and professional behavior amongst patient-colleague relationships. Within Section 1.2 of the code “Professional values and qualities”, states that “Practitioners must have their own beliefs and values, there are certain professional values on which practitioners are expected to prioritize their patients and safely conduct practice regardless of setting to provide best “duty of care for patients …and to practice safely and effectively “(Medical Radiation Practice Board of

In a world of increasing anthropogenic change, there is a dire need for solutions that braid together indigenous wisdom and scientific knowledge, in addition to changing the environmental worldviews of humankind across the home that is our Earth. In Braiding Sweetgrass, Citizen Potawatomi Nation member and botanist Robin Wall Kimmerer conjoins these two lenses of knowledge through captivating allegory, personal storytelling, and threads of botany. Kimmerer outlines a way of living in congruence with Mother Earth, backed by both lenses but exemplified by the resilience and spiritual connection with nature by indigenous communities. By communicating her own experience as both a trained botanist and ecologist, as well as a Potawatomi woman affected by cultural colonialism,

Clearing the Plains, by James Daschuk, provides a rich account of the political, ecological, and economic systems that have led to catastrophes between non-Indigenous Canadians and the Indigenous people of the Plains. The author addresses untruths in the existing literature that attributes the dangerous position of Aboriginal peoples in Canada to cultural characteristics of Indigenous peoples themselves. The author describes the history of Aboriginal peoples as one characterized by struggle in the face of infectious diseases, starvation, suppression, and displacement by settler populations. This compelling book contains nine chapters, each exploring a theme that reveals the historical and ecological experiences that procreated the present dilemma

In an attempt to preserve the Arctic National Wildlife Refuge, former president Jimmy Carter hopes to encourage the American people to share his desire to protect the refuge . Carter planned to persuade the people by using mechanisms such as imagery, diction, and the appeal to the people's emotions.By doing so, his tone is defensive, and concerned, which provides the readers with how he truly feels about abusing the refuge for industrial purposes only.

The Arctic National Wildlife Refuge is not only America’s last “truly great wilderness”, but it is home to a multitude of species that would be affected if it were transformed into a place for an oil industry. It is also a symbol of our national heritage where settlers once called it the wilderness. Throughout the essay, Jimmy Carter gives thorough evidence on why we should not destroy this beautiful environment. His evidence includes descriptive language, the use of pathos, and logical reasoning.

In his Foreword to Arctic National Wildlife Refuge: Seasons of Life and Land, A Photographic Journey, Jimmy Carter effectively convinces his audience that the wilderness of the Arctic National Wildlife Refuge should not be developed for industrial purposes. He first appeals to his readers' emotions through a detailed account of his personal experience in the Arctic Refuge. He goes on to refute those pushing for the development of the Arctic Refuge by providing an easy solution to their reason. Finally, he calls his readers to action by saying that we should keep one of America's last great wildernesses intact.

Alaskan men have a long history of struggling to survive in the wilderness. Today, some, like the Gwich 'in, a native Alaskan tribe, still choose to live off nature. Recently, though a new argument has come to Alaska, one that could destroy the traditions of the Gwich’in forever. Politicians, environmentalists, economists and neighbors now fight over the prospect of oil drilling in the Arctic National Wildlife Refuge. Many of the arguments for drilling are worth consideration; however, in comparison to the evidence against it, they are neither convincing nor compelling.

In “The Trouble with Wilderness,” William Cronon illustrates the paradox within the notion of wilderness, describing that if wilderness is that which lies beyond civilization -- beyond humankind, then so is the notion of nature outside the realm of the human... that humans are therefore, unnatural. Further, he explains that if our concept of nature (and ultimately our concept of God) is outside of humanity, then our existence is synonymous with the downfall of nature. That wilderness is purely a construct of civilization is central to this argument.  For example, Cronon asserts that “the removal of Indians to create an ‘uninhabited wilderness’---uninhabited as never before in human history of the place---reminds us just how invented, just how constructed, the American wilderness really is” (pg.79). Instead of in isolation from civilization, Cronon finds that his most spiritual experiences with nature have always been closer to home… a sense of wildness (versus wilderness) can be found in one’s backyard, gazing from a front porch, and in the melding of the human experience with mother nature. One of Into the Wild’s final scenes drives home this idea by altering the literal point of view that main character, Chris McCandless, has had of both himself and of the world since the beginning of his two year journey.  Into the Wild attempts to dramatizes Cronon’s argument to rethink wilderness; we will examine how the film succeeds, and where it fails, to support its premise.

Many Alaskan survivalist and “natives” agree McCandless had the same reckless idealism of men who had perished in Alaska previously. Jon Krakauer relates Chris to three such men who died in Alaska: Rossellini, Waterman, and McCunn. Rossellini conducted a primitive human survival experiment and he concluded: “For over 30 years I programmed and conditioned myself to this end. In the last 10 of it I would say I realistically experienced the physical, mental, and emotional reality of the Stone Age. I learned it is not possible for human beings, as we know them, to live off the land” (75). Despite Rossellini being a trained survivalist he met the same fate as McCandless who was not nearly as experienced. Another factor that enticed McCandless to venture to Alaska was the allure of nature promised by transcendentalist thinkers. Many of these authors romanticized nature, and were not an Alaskan survivalist. Transcendentalist author John London spent one season of a year in Alaska in a cabin, and Thoreau’s definition of isolation in the wilderness included going into town to do laundry and for hot meals. These authors glossed over the difficulties, challenges, and human deaths in the wild. McCandless’ choice to follow authors with little survival experience verifies a reckless

“Even staid, prissy Thoreau, who famously declared that it was enough to have “traveled a good deal in concord” felt compelled to visit the more fearsome wilds of nineteenth- century Maine and climb Mt. Katahdin. His ascent of the peak’s “savage and awful, though beautiful” ramparts shocked and frightened him, but it also induced a giddy sort of awe. The disquietude he felt on Katahdin’s granite heights inspired some of his most powerful writing and profoundly colored the way he thought thereafter about the earth in its coarse, undomesticated state. Unlike Muir and Thoreau, McCandless went into the wilderness not primarily to ponder nature or the world at large but, rather, to explore the inner country of his own soul. He soon discovered, however,

In North America, the classic voice of the colonizing person’s connectedness to nature and a has been the romantic individualist writing of wilderness.

Environmental narratives can diverge based on the perspectives from which they are formed, and this can affect the appreciation of a regions ecological complexity. Whether examined from a global or spherical perspective, obtaining an understanding of the world requires careful consideration when undergoing interpretation to prevent a loss of its complexity. Both global and spherical perspectives of the world limit the perception of ecology when applied individually. However, when combined, both perspectives provide a comprehensive view of the “world about us” (Ingold). In this paper, a detailed analysis of the influence of environmental characterization on competing narratives is explored to asses the impact of the hydrocarbon development industry on the ecology of Greenland and the traditional Inuit way of life.