relationship between human and nature essay in malayalam

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Nature Conservation Essay in Malayalam പ്രകൃതി സംരക്ഷണം ഉപന്യാസം

Nature Conservation Essay in Malayalam പ്രകൃതി സംരക്ഷണം ഉപന്യാസം Nature Conservation Essay in Malayalam Language: ഇന്ന് സാർവ്വത്രികമായ...

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നല്ലൊരു നാളേയ്ക്കായി ചേര്‍ത്തുപിടിക്കാം പ്രകൃതിയെയും...

ജീവിതം എത്ര മുന്നേറിയെന്നും വികസനം എല്ലായിടത്തുമെത്തിയെന്നും സാങ്കേതിക വിദ്യകളിലാണ് ഇന്നത്തെ ജീവിതമെന്നു പറയുമ്പോളും മറുകയ്യില്‍ ചേര്‍ത്തു നിര്‍ത്തേണ്ട ഒന്നാണ് പ്രകൃതി..

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ജീവിതം എത്ര മുന്നേറിയെന്നും വികസനം എല്ലായിടത്തുമെത്തിയെന്നും സാങ്കേതിക വിദ്യകളിലാണ് ഇന്നത്തെ ജീവിതമെന്നു പറയുമ്പോളും മറുകയ്യില്‍ ചേര്‍ത്തു നിര്‍ത്തേണ്ട ഒന്നാണ് പ്രകൃതി. പ്രകൃതിയെ പരിഗണിക്കാതെ എത്ര മുന്നോട്ടു പോയാലും കാര്യമില്ല എന്ന തിരിച്ചറിവിലാണ് നാമിപ്പോള്‍ എത്തിനില്‍ക്കുന്നത്. അതിനാല്‍ തന്നെ ഇപ്പോഴത്തെ പരിസ്ഥിതി സംരക്ഷണ പ്രവര്‍ത്തനങ്ങള്‍ക്ക് പ്രാധാന്യം കുറച്ചുകൂടി വര്‍ധിക്കുകയാണ്.

പ്രകൃതിയോടുള്ള കര്‍ത്തവ്യവും ഉത്തരവാദിത്വവും ഓര്‍മ്മിപ്പിക്കുവാനാണ് എല്ലാ വർഷവും ജൂൺ 5 ന് ലോക പരിസ്ഥിതി ദിനം ആചരിക്കുന്നത്. പ്രകൃതിയെ നിസ്സാരമായി കാണരുതെന്നും അതിന്റെ മൂല്യങ്ങളെ മാനിക്കണമെന്നും ജനങ്ങളെ അറിയിക്കുന്നതിനാണ് ഈ ദിനം ശ്രദ്ധ നല്കുന്നത്.

പ്രകൃതിയുടെ പ്രാധാന്യത്തെക്കുറിച്ച് അവബോധം സൃഷ്ടിക്കുന്നതിനായി ഐക്യരാഷ്ട്രസഭ സംഘടിപ്പിക്കുന്ന ഏറ്റവും വലിയ വാര്‍ഷിക പരിപാടിയാണ് ലോക പരിസ്ഥിതി ദിനം. 1972 ൽ ഐക്യരാഷ്ട്രസഭയുടെ അസംബ്ലിയിലാണ് ഈ ദിവസം ആദ്യമായി ആചരിച്ചത്. 1972 ലെ പ്രസിദ്ധമായ സ്റ്റോക്ഹോം കോണ്‍ഫറന്‍സിന്‍ഫെ ആദ്യ ദിനം എന്ന പ്രത്യേകതയും ഈ ദിനത്തിനുണ്ടായിരുന്നു.

ഒരു ഭൂമി മാത്രം

1974 ലെ ആദ്യ ലോക പരിസ്ഥിതി ദിനത്തിന്റെ വിഷയം 'ഒരു ഭൂമി മാത്രം' എന്നതായിരുന്നു. അതിനുശേഷം വിവിധ ആതിഥേയ രാജ്യങ്ങൾ ഇത് ആഘോഷിക്കുന്നു. ലോക പരിസ്ഥിതി ദിനം ആദ്യമായി 1974 ൽ അമേരിക്കയിൽ ആചരിച്ചു.

പരിസ്ഥിതി പുനസ്ഥാപനം

2021 ലെ ലോക പരിസ്ഥിതി ദിനത്തിന്റെ സന്ദേശം 'പരിസ്ഥിതി പുനസ്ഥാപനം' എന്നാണ്. ദിവസത്തിന്റെ ആഗോള ആതിഥേയത്വം പാകിസ്ഥാൻ ആയിരിക്കും വഹിക്കുന്നത്. പുനസ്ഥാപനത്തിനായുള്ള യുഎൻ ദശകത്തിന്റെ സമാരംഭവും ഈ ദിവസം കാണും. 2020 ൽ 'ജൈവവൈവിധ്യത്തെ ആഘോഷിക്കുക' എന്നതായിരുന്നു പരിസ്ഥിതി ദിന പ്രമേയം.

പരിസ്ഥിതി സംരകേഷണത്തിന്റെ പ്രാധാന്യം

ലോക പരിസ്ഥിതി ദിനം ആചരിക്കുന്നതിന്റെ പിന്നിലെ ആശയം പരിസ്ഥിതിയുടെ പ്രാധാന്യത്തിൽ ശ്രദ്ധ കേന്ദ്രീകരിക്കുക, പ്രകൃതിയെ നിസ്സാരമായി കാണരുതെന്ന് ആളുകളെ ഓർമ്മിപ്പിക്കുക എന്നതാണ്. പരിസ്ഥിതി മനുഷ്യർക്ക് നൽകിയ എല്ലാറ്റിനെയും ബഹുമാനിക്കാനും അംഗീകരിക്കാനും അതിനെ പരിരക്ഷിക്കുന്നതിനുള്ള പ്രതിജ്ഞയെടുക്കാനും ഈ ദിവസം ലോകമെമ്പാടും ആചരിക്കുന്നു.

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Essay on Relationship Between Human And Nature

Students are often asked to write an essay on Relationship Between Human And Nature in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Relationship Between Human And Nature

The bond with nature.

People and nature are interconnected. We rely on the environment for survival, using its resources for food, shelter, and air. Nature, in return, benefits from our care and protection.

Respecting Nature

Respecting nature is essential. By protecting the environment, we ensure our own survival. We must recycle, reduce waste, and conserve energy to maintain this balance.

The Consequences of Neglect

Ignoring nature’s needs leads to problems like climate change and species extinction. These issues affect us directly, threatening our health and lifestyle.

Our relationship with nature is a delicate balance. By respecting and caring for the environment, we ensure a healthier, brighter future for all.

250 Words Essay on Relationship Between Human And Nature

The intrinsic connection, dependence and impact.

Nature provides essential resources such as air, water, food, and raw materials. These resources are not only crucial for our survival, but they also form the basis of our economic systems. However, our reliance on nature has led to significant environmental impacts. Deforestation, pollution, and climate change are direct consequences of human activities, threatening biodiversity and the stability of ecosystems.

The Reciprocal Relationship

The human-nature relationship is reciprocal. While we shape nature through our actions, nature, in turn, influences human behavior, culture, and mental health. Exposure to natural environments has been linked to reduced stress levels, improved mood, and enhanced cognitive function.

A Need for Rebalance

The current environmental crisis calls for a rebalance in the human-nature relationship. It necessitates a shift from exploitation to sustainable coexistence, where we respect and preserve nature’s intrinsic value. This shift requires a deeper understanding of our interconnectedness with nature and a collective effort to reduce our environmental impact.

In conclusion, the human-nature relationship is a complex and dynamic interaction that has significant implications for both parties. As we move forward, it is essential to foster a relationship of mutual respect and sustainability with nature to ensure the survival and wellbeing of all life on Earth.

500 Words Essay on Relationship Between Human And Nature

The intricate dance: human and nature.

The relationship between humans and nature is a complex interplay of dependence, respect, exploitation, and evolution. This relationship is not just crucial for our survival, but it also shapes our culture, beliefs, and our very identity.

Dependence: The Lifeline

Respect: the forgotten virtue.

Historically, humans have revered nature. Many ancient cultures worshipped nature deities and respected the land, the sea, and the sky. This respect was born out of an understanding of our dependence on nature, and the need to maintain a harmonious relationship with it. However, with the advent of industrialization and modernization, this respect has often been forgotten. We have begun to see nature as a resource to be exploited, rather than a partner to be respected.

Exploitation: The Double-Edged Sword

Our exploitation of nature has led to unprecedented advancements in technology, medicine, and living standards. However, it has also led to environmental degradation, loss of biodiversity, climate change, and a host of other problems. Our exploitation of nature has become a double-edged sword, providing us with short-term gains but threatening our long-term survival.

Evolution: The Path Forward

Conclusion: redefining the relationship.

The relationship between humans and nature is at a crossroads. We can continue down the path of exploitation and face the consequences, or we can choose a new path of respect, sustainability, and coexistence. The choice is ours to make. As we stand at this juncture, let us remember that our relationship with nature is not just about survival, but also about who we are as a species. It is about our values, our beliefs, and our legacy. It is about our future.

That’s it! I hope the essay helped you.

Happy studying!

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പ്രകൃതി ദുരന്തങ്ങളെ എങ്ങനെ നേരിടാം; പ്രതിരോധിക്കാൻ പത്തു കല്പനകൾ!

ഡോ. മനോജ്‌ പി സാമുവൽ

Published: October 22 , 2021 07:55 AM IST

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പ്രവചനങ്ങൾക്ക് അപ്പുറമുള്ള കാലാവസ്ഥാ വ്യതിയാനവും അശാസ്ത്രീയ ഭൂവിനിയോഗവും മറ്റു ഭരണ -പാരിസ്ഥിതിക-ഭൗമ പ്രത്യേകതകളെല്ലാം ഒത്തുചേർന്ന് സംജാതമായ അതിരൂക്ഷമായ പ്രകൃതി ദുരന്തങ്ങളിൽ കൂടിയാണ് ഇന്ന് നാം കടന്ന് പോകുന്നത്. വരും വർഷങ്ങളിലും ഇത് കൂടുതൽ രൂക്ഷമായി ആവർത്തിക്കാനുള്ള സാധ്യതയാണേറെയും. സംസ്ഥാനത്തിന്റെ ഒട്ടുമിക്ക പ്രദേശങ്ങളും മണ്ണിടിച്ചിലിന്റെയൊ വെള്ളപൊക്കത്തിന്റെയോ നേരിട്ടോ അല്ലാതെയോ ഉള്ള പ്രശ്നങ്ങളെ അഭിമുഖീകരിക്കുമ്പോൾ സമീപ ഭാവിയിൽ അവയെ പ്രതിരോധിക്കാനുള്ള പത്ത് കല്പനകൾ താഴെ :

1. മുന്നൊരുക്കങ്ങൾ : പ്രളയ -മണ്ണിടിച്ചിൽ -വരൾച്ചാ സാധ്യതകൾ മുന്നിൽ കണ്ടുള്ള പ്രവർത്തനങ്ങൾ. നദികളിലും മറ്റു ജല നിർഗമന മാർഗങ്ങളിലും അടിഞ്ഞു കൂടിയ ചെളിയും മറ്റു മാലിന്യങ്ങളും നീക്കം ചെയ്തു അവയുടെ ആഴവും വാഹക ശേഷിയും കൂട്ടുക. കയ്യേറ്റങ്ങൾ ഒഴിപ്പിക്കുക. മണ്ണിടിച്ചിൽ സാധ്യതയുള്ള പ്രദേശങ്ങൾ അടയാളപ്പെടുത്തുക. വരൾച്ചാ പ്രശ്നങ്ങൾ ഉണ്ടാവാനിടയുള്ള സ്ഥലങ്ങളിൽ മുൻകൂട്ടി ഇടപെടൽ പ്രവർത്തനങ്ങൾ ആവിഷ്കരിക്കുക.

2. കൃത്യമായ പ്രവചനം : കൂടുതൽ ശക്തവും വിശ്വസ്വനീയവും ആയ കമ്പ്യൂട്ടർ മോഡലുകളും  ഡാറ്റാ സെറ്റുകളും ഉപയോഗിച്ച് കൃത്യതയയേറിയ പ്രവചനങ്ങൾ ഉറപ്പു വരുത്തുക. ഉപഗൃഹ ചിത്രങ്ങൾ കൂടുതൽ കൃത്യതയോടെയും ഗഹനമായും ലഭ്യമാകാനും വിശകലനം ചെയ്യാനുള്ള അടിസ്ഥാന സൗകര്യങ്ങൾ ഒരുക്കുക.

3. തത്സമയ വിജ്ഞാന /പ്രവചന വ്യാപനം : കാലാവസ്ഥാ പ്രവചനങ്ങളും നീരോഴുക്കും മണ്ണിടിച്ചിൽ സാധ്യതയും ഉൾപ്പെടെയുള്ള വിവരങ്ങളും തത്സമയം അതാത് പ്രദേശങ്ങളിൽ എത്തിക്കാനുള്ള നെറ്റ്‌വർക്ക് സംവിധാനം ഒരുക്കുക. കാലാവസ്ഥാ വകുപ്പ്, ദുരന്ത നിവാരണ അതോറിറ്റി, പഠന -ഗവേഷണ സ്ഥാപനങ്ങൾ, വിദ്യാഭ്യാസ സ്ഥാപനങ്ങൾ,റവന്യു വകുപ്പ്, തദ്ദേശ സ്വയം ഭരണ സ്ഥാപനങ്ങൾ, സാമൂഹ്യ സംഘടനകൾ, കർഷക ക്ലബ്ബുകൾ എന്നിവയൊക്കെ ഈ ശൃംഘലയുടെ ഭാഗമാവാം.

4. പെട്ടെന്നുള്ള ദുരിതാശ്വാസ പ്രവർത്തനങ്ങൾ : ദുരന്ത ഭൂമിയിൽ എത്രയും വേഗത്തിൽ എത്തിച്ചേർന്ന് രക്ഷാ പ്രവർത്തനങ്ങൾ ഏകോപിപ്പിക്കാനുള്ള റാപിട് റെസ്പോൺസ് പ്ലാനും അതിനുള്ള ടീമും ആവശ്യമാണ്.

5. കാലാവസ്ഥാ പ്രതിരോധ പ്രവർത്തനങ്ങൾക്കായും ദുരന്ത നിവാരണത്തിനായും ദീർഘകാല പരിപ്രേക്ഷ്യത്തോടെയുള്ള പദ്ധതികൾ : പരിസ്ഥിതി ലോല പ്രദേശങ്ങളിലും മഴക്കെടുതികൾ നേരിട്ട് അനുഭവപ്പെടുന്ന ഇടങ്ങളിലും തീരദേശ ശോഷണമുള്ളിടങ്ങളിലും മറ്റും അനുവർത്തിക്കേണ്ട ഇടപെടൽ പ്രവർത്തനങ്ങൾ -ഹ്രസ്വകാല, ദീർഘകാല  അടിസ്ഥാനത്തിൽ - ആസൂത്രണം ചെയ്തു നടപ്പാക്കുക. ഇതുമായി ബന്ധപ്പെട്ട നിയമങ്ങളും നിയന്ത്രണങ്ങളും പൊതുജനങ്ങളുടെ പങ്കാളിത്തത്തോടെ പുനർ വായന നടത്തി കൂടുതൽ ശക്തവും അതേസമയം ജന വിശ്വാസമുള്ളതുമായി മാറ്റുക.

6. പരിസ്ഥിതി നിയമ വാഴ്ച ഉറപ്പാക്കുക : മേല്പറഞ്ഞ നിയമങ്ങൾ പ്രദേശത്തിന്റെ പ്രത്യേകതയും ദുർബലാവസ്ഥയും കണക്കിലെടുത്ത് മുഖം നോക്കാതെ ശക്തമായി തന്നെ നടപ്പാക്കുക. ഉയർന്ന പിഴ ചുമത്തുകയും ഇതിലൂടെ ലഭ്യമാകുന്ന തുക പരിസ്ഥിതി സംരക്ഷണത്തിനും ദുരന്ത പ്രതിരോധ പ്രവർത്തനങ്ങൾക്കായും ഉപയോഗപ്പെടുത്തുക.

7. കൃത്യമായ മോണിറ്ററിങ് /പരിശോധന /തിരുത്തൽ: പരിസ്ഥിതി സംരക്ഷണ-ദുരന്ത പ്രതിരോധ പ്രവർത്തന പദ്ധതികൾ കൃത്യമായ ഇടവേളകളിൽ പരിശോധനക്കും തിരുത്തലുകൾക്കും വിധേയമാക്കുക. മാറുന്ന കാലാവസ്ഥക്കും ഭൂവിനിയോഗത്തിനും വികസന പദ്ധതികൾക്കും അനുയോജ്യമായി അവയെ പുനക്രമീകരിക്കുക

8. ഏകോപനം: ജലം, ഭൂമി, കാലാവസ്ഥ, വനം തുടങ്ങിയവയുമായി ബന്ധപെട്ടു പ്രവർത്തിക്കുന്ന എല്ലാ വകുപ്പുകളുടെയും സ്ഥാപനങ്ങളുടെയും ഏകോപനവും ഒത്തൊരുമിച്ചുള്ള പ്രവർത്തനവും ഉറപ്പാക്കുക. പഠന -ഗവേഷണ സ്ഥാപനങ്ങളിൽ നിന്നുള്ള കണ്ടെത്തെലുകളും നിർദേശങ്ങളും താഴെ തട്ടിൽ എത്താനും നടപ്പാക്കാനും ഉള്ള ക്രിയാത്മകമായ നടപടികൾ ഉണ്ടാകണം. വാർഡ് തലം മുതൽ സംസ്ഥാന തലം വരെ വിവിധ ഘട്ടങ്ങളിൽ ഇവ നിരീക്ഷിക്കാനും ഉറപ്പു വരുത്താനുമുള്ള കമ്മറ്റികൾ രൂപീകരിക്കണം.

9. പൊതുജന പങ്കാളിത്തം : മുമ്പ് പറഞ്ഞത് പോലെ ജനകീയ പങ്കാളിത്തം ഉറപ്പാക്കി പ്രതിരോധ പ്രവർത്തനങ്ങൾ നടത്തണം. ഗ്രാമ സഭകളിൽ ചർച്ച ചെയ്ത് പുതിയ പ്രകൃതിക്കും പരിസ്ഥിതിക്കും ഇണങ്ങുന്ന അതേ സമയം തീവ്ര കാലാവസ്ഥാ വക ഭേദങ്ങളെ പ്രതിരോധിക്കാൻ കെല്പുള്ള വികസന പദ്ധതികളും ഇടപെടൽ പ്രവർത്തനങ്ങളും ആവിഷ്കരിച്ചു നടപ്പാക്കുക.

10. നൂതനാശയങ്ങൾ : ആഗോള താപന പ്രതിരോധം ഉറപ്പാക്കുന്ന കാർബൺ ന്യൂട്രൽ ഗ്രാമങ്ങൾ തുടങ്ങിയ നൂതനമായ ആശയങ്ങൾ പൈലറ്റ് സ്കെയിലിൽ എങ്കിലും പ്രവൃത്തി പഥത്തിൽ കൊണ്ട് വരിക. ഗ്രാമം അടിസ്ഥാനമാക്കിയുള്ള വിഭവ ഭൂപടം ജനകീയ പങ്കാളിതത്തോടെ തയ്യാറാക്കുക. അതിലെ  പ്രകൃതി വിഭവങ്ങളുടെയും, ജലാശയങ്ങളുടെയും നീരൊഴുക്കുകളുടെയും ഭൂവിനിയോഗത്തിന്റെയും സ്ഥിതിയും ക്രമവും അതിൽ വർഷം തോറും സംഭവിക്കുന്ന മാറ്റങ്ങളും അടയാളപ്പെടുത്തുക. അതനുസരിച്ചു ഹരിത ഗൃഹ വാതകങ്ങളെ വലിച്ചെടുക്കുന്ന കാടും, കാവും, കുളവും, പുഴയും, നെൽപ്പാടവും ചതുപ്പ് നിലവും തണ്ണീർ തടവും ഒക്കെ ഉൾപ്പെടുന്ന പുതിയ സിങ്കുകൾ സൃഷ്ടിക്കാനും പുനരുജ്ജീവിപ്പിക്കാനും കഴിയണം. ഒപ്പം ദുരന്ത ഭീഷണിയുള്ള ഇടങ്ങൾക്കായി പ്രത്യേക സംരക്ഷണ പാക്കേജ് തുടർ പ്രവർത്തനങ്ങൾ ഉറപ്പാക്കി നടപ്പിലാക്കുകയും വേണം.

(കോഴിക്കോട് ജല വിഭവ വികസന വിനിയോഗ കേന്ദ്രം എക്സിക്യൂട്ടീവ് ഡയറക്ടറാണ് ലേഖകൻ)

English Summary: Natural hazards and disaster risk reduction

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essay on human and nature in malayalam

🤔 not the exact question you're looking for, key concept.

essay writing

Super Answer

Solution by steps.

Step 1: Introduction Humans and nature have a deep, interconnected relationship. Nature provides the resources and environment necessary for human survival, while humans have the responsibility to protect and preserve nature.

Step 2: Human Dependence on Nature Humans rely on nature for essential resources such as air, water, food, and shelter. The natural environment also offers recreational opportunities and aesthetic pleasure, contributing to human well-being.

Step 3: Impact of Human Activities on Nature Human activities, such as deforestation, pollution, and urbanization, have significant impacts on nature. These activities can lead to environmental degradation, loss of biodiversity, and climate change, which in turn affect human life.

Step 4: Conservation and Sustainable Practices To maintain the balance between humans and nature, it is crucial to adopt conservation and sustainable practices. This includes protecting natural habitats, reducing pollution, and using resources responsibly.

Step 5: Conclusion The relationship between humans and nature is symbiotic. By understanding and respecting this relationship, humans can ensure a healthy and sustainable environment for future generations.

Final Answer

Here is the essay in Malayalam:

മനുഷ്യനും പ്രകൃതിയും

മനുഷ്യനും പ്രകൃതിയും തമ്മിലുള്ള ബന്ധം വളരെ ആഴത്തിലുള്ളതാണ്. മനുഷ്യന്റെ നിലനിൽപ്പിനും വളർച്ചയ്ക്കും ആവശ്യമായ എല്ലാ വിഭവങ്ങളും പ്രകൃതിയിൽ നിന്നാണ് ലഭിക്കുന്നത്. അതിനാൽ, പ്രകൃതിയെ സംരക്ഷിക്കുകയും പരിപാലിക്കുകയും ചെയ്യുന്നത് മനുഷ്യന്റെ ഉത്തരവാദിത്വമാണ്.

മനുഷ്യൻ വായു, വെള്ളം, ഭക്ഷണം, താമസസ്ഥലം എന്നിവയ്ക്കായി പ്രകൃതിയെ ആശ്രയിക്കുന്നു. പ്രകൃതിദത്തമായ പരിസ്ഥിതി വിനോദത്തിനും മനസ്സിന് ആശ്വാസത്തിനും അവസരങ്ങൾ നൽകുന്നു, ഇത് മനുഷ്യന്റെ സമഗ്രമായ ആരോഗ്യത്തിനും വളർച്ചയ്ക്കും സഹായകമാണ്.

എന്നാൽ, മനുഷ്യന്റെ പ്രവർത്തനങ്ങൾ പ്രകൃതിയെ വളരെ ബാധിക്കുന്നു. വനനശീകരണം, മലിനീകരണം, നഗരവത്കരണം എന്നിവ പ്രകൃതിയുടെ നാശത്തിനും ജൈവവൈവിധ്യത്തിന്റെ നഷ്ടത്തിനും കാരണമാകുന്നു. ഇത് കാലാവസ്ഥാ വ്യതിയാനത്തെയും മനുഷ്യജീവിതത്തെയും ബാധിക്കുന്നു.

മനുഷ്യനും പ്രകൃതിയും തമ്മിലുള്ള സമത്വം നിലനിർത്താൻ സംരക്ഷണവും സുസ്ഥിരമായ രീതികളും സ്വീകരിക്കേണ്ടത് അനിവാര്യമാണ്. പ്രകൃതിദത്ത ആവാസവ്യവസ്ഥകളെ സംരക്ഷിക്കുക, മലിനീകരണം കുറയ്ക്കുക, വിഭവങ്ങൾ ഉത്തരവാദിത്വത്തോടെ ഉപയോഗിക്കുക എന്നിവ ഇതിൽ ഉൾപ്പെടുന്നു.

മനുഷ്യനും പ്രകൃതിയും തമ്മിലുള്ള ബന്ധം പരസ്പര ആശ്രിതമാണ്. ഈ ബന്ധം മനസ്സിലാക്കുകയും ആദരിക്കുകയും ചെയ്യുന്നതിലൂടെ ഭാവി തലമുറകൾക്കായി ആരോഗ്യകരമായ സുസ്ഥിരമായ പരിസ്ഥിതി ഉറപ്പാക്കാൻ മനുഷ്യൻക്ക് കഴിയും.

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Ecosystem Restoration: Experiences & Challenges (In Malayalam)

Updated: Mar 28, 2021

This Malayalam article was published in the March 2021 (Volume 41, Issue No. 8, pp. 24-27) edition of Aranyam (അരണ്യം) magazine of the Kerala Forest and Wildlife Department, Govt. of Kerala. For full magazine, please visit: http://www.forest.kerala.gov.in/images/publications/2021/032021.pdf

ആവാസവ്യവസ്ഥകളുടെ വീണ്ടെടുക്കല്‍: അനുഭവങ്ങളും വെല്ലുവിളികളും

References :

Raman, T. R. S., and Mudappa, D. "Bridging the gap: Sharing responsibility for ecological restoration and wildlife conservation on private lands in the Western Ghats." Social Change 33, no. 2-3 (2003): 129-141.

Mudappa, D., and Raman, T. R. S. "Rainforest Restoration: A Guide to Principles and Practice " . Nature Conservation Foundation. (2010).

Borah, B., A., Bhattacharjee, and N. M., Ishwar. "Bonn challenge and India: Progress on restoration efforts across states and landscapes." New Delhi, India: IUCN and MoEFCC, Government of India. (2018).

Do watch the amazing documentary on the Reviving the Rainforest Project by Nature Conservation Foundation.

For more details on the project, head to https://www.ncf-india.org/western-ghats/reviving-the-rainforest

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മലയാളം കവിതകള്‍

Malayalam Kavithakal

• Biography of Malayalam Poets
• Kumaranasan കുമാരനാശാന്‍

Kumaran Asan – കുമാരനാശാന്‍

N. Kumaran Asan (1873-1924) also known as Mahakavi Kumaran Asan, the name prefix Mahakavi (Awarded by Madras University in the Year 1922) meaning great poet and the suffix Asan meaning scholar or teacher) was a Malayalam poet, philosopher and social reformer.

കുമാരനാശാൻ, Poems of Kumaranasan

English Content of the same is published here

മഹാകവി കുമാരനാശാന്‍ എന്നറിയപ്പെടുന്ന എന്‍.‌‌ കുമാരന് (1873–1924) മഹാകവി പട്ടം സമ്മാനിച്ചത് മദിരാശി സര്‍വ്വകലാശാലയാണ്, 1922–ല്‍. വിദ്വാന്‍, ഗുരു എന്നൊക്കെ അര്‍ത്ഥം വരുന്ന ആശാന്‍ എന്ന സ്ഥാനപ്പേര് സമൂഹം നല്‍കിയതാണ്. അദ്ദേഹം ഒരു തത്വചിന്തകനും സാമൂഹ്യപരിഷ്കര്‍ത്താവും എന്നതിനൊപ്പം ശ്രീ നാരായണ ഗുരുവിന്റെ ശിഷ്യനുമായിരുന്നു. മഹാകാവ്യമെഴുതാതെ മഹാകവിയായ ഉന്നതനായ കവിയുമായിരുന്നു.

ഇരുപതാം നൂറ്റാണ്ടിന്റെ ആദ്യ ദശകങ്ങളില്‍ മലയാള കവിതയില്‍ ഭാവാത്മകതയ്ക്ക് ഊന്നല്‍ കൊടുത്തുകൊണ്ട് അതിഭൗതികതയില്‍ ഭ്രമിച്ച് മയങ്ങി കിടന്ന കവിതയെ ഗുണകരമായ നവോത്ഥാനത്തിലേക്ക് നയിച്ചയാളാണ് കുമാരനാശാന്‍. ധാര്‍മികതയോടും ആത്മീയതയോടുമുള്ള തീവ്രമായ പ്രതിബദ്ധത ആശാന്‍ കവിതകളില്‍ അങ്ങോളമിങ്ങോളം കാണാവുന്നതാണ്. അദ്ദേഹത്തിന്റെ മിക്കകൃതികളും നീണ്ട കഥാകഥനത്തിനു പകരം വ്യക്തി ജീവിതത്തിലെ നിര്‍ണ്ണായക മുഹൂര്‍ത്തങ്ങളെ അടര്‍ത്തിയെടുത്ത് അസാമാന്യമായ കാവ്യ സാന്ദ്രതയോടും ഭാവതീവ്രതയോടും കൂടി അവതരിപ്പിക്കുന്ന രീതിയാണ് അവലംബിച്ചത്.

തിരുവനന്തപുരത്തിന് വടക്കുള്ള ചിറയിന്‍‌കീഴ് താലൂക്കില്‍ കായിക്കര ഗ്രാമത്തില്‍ ഒരു വണിക കുടുംബത്തിലാണ് ആശാന്‍ 1873 ഏപ്രില്‍ 12–ന് ജനിച്ചത്. അച്ഛന്‍ പെരുങ്ങുടി നാരായണന്‍, അമ്മ കാളി. കുമാരന്‍ ഒന്‍പത് കുട്ടികളില്‍ രണ്ടാമനായിരുന്നു. അച്ഛന്‍ തമിഴ് മലയാള ഭാഷകളില്‍ വിശാരദനായിരുന്നു, കൂടാതെ കഥകളിയിലും ശാസ്ത്രീയ സംഗീതത്തിലും അതീവ തല്‍പ്പരനുമായിരുന്നു. ഈ താല്‍പ്പര്യങ്ങള്‍ കുട്ടിയായ കുമാരനും പാരമ്പര്യമായി കിട്ടിയിരുന്നു. കുമാരന്റെ താല്‍പ്പര്യം പരിഗണിച്ച് സംസ്കൃതത്തിലും ഗണിതത്തിലും പരിശീലനം നല്‍കി. അച്ഛന്റെ ശ്രമഫലമായി അദ്ധ്യാപകനായിട്ടും കണക്കെഴുത്തുകാരനായിട്ടും മറ്റും ചെറുപ്രായത്തില്‍ തന്നെ ജോലി നേടിയെങ്കിലും, രണ്ടു കൊല്ലങ്ങള്‍ക്കു ശേഷം, സംസ്കൃതത്തിലെ ഉപരി പഠനത്തിനായി ജോലി ഉപേക്ഷിച്ച് മണമ്പൂര്‍ ഗോവിന്ദനാശാന്റെ കീഴില്‍ കാവ്യം പഠിക്കാന്‍ ശിഷ്യത്വം സ്വീകരിച്ചു. അതോടൊപ്പം യോഗ–തന്ത്ര വിദ്യകള്‍ ശീലിക്കാന്‍ വക്കം മുരുകക്ഷേത്രത്തില്‍ അപ്രന്റീസായിട്ടും ചേര്‍ന്നു. ഈ കാലത്താണ് കുമാരന്‍ ആദ്യമായി കവിതാരചനയില്‍ താല്‍പ്പര്യം കാട്ടിത്തുടങ്ങിയത്. ഏതാനും സ്തോത്രങ്ങള്‍ ഇക്കാലത്ത് ക്ഷേത്രത്തില്‍ വന്നിരുന്ന ആരാധകരുടെ താല്‍പ്പര്യപ്രകാരം എഴുതുകയുണ്ടായി.

1917–ല്‍ തച്ചക്കുടി കുമാരന്റെ മകളായ ഭാനുമതി അമ്മയെ ആശാന്‍ വിവാഹം കഴിച്ചു. സജീവ സാമൂഹ്യപ്രവര്‍ത്തകയായ ഭാനുമതി അമ്മ, 1924–ല്‍ സംഭവിച്ച ആശാന്റെ അപകടമരണത്തിനു ശേഷം പുനര്‍വിവാഹം ചെയ്യുകയുണ്ടായി. 1975-ലാണ് ഭാനുമതി അമ്മ മരണമടഞ്ഞത്.

Kumaran Asan and Sree Narayana Guru

കുമാരന്റെ ആദ്യകാലജീവിതത്തില്‍ ശാരീരികാസ്വാസ്ഥ്യങ്ങളുടെ വേലിയേറ്റമായിരുന്നു. കുമാരന്റെ പതിനെട്ടാം വയസ്സില്‍ നാരായണ ഗുരു ഒരിക്കല്‍ അദ്ദേഹത്തിന്റെ വീട് സന്ദര്‍ശിച്ചപ്പോള്‍, കുമാരന്‍ അസുഖം മൂലം ശയ്യാവലംബിയായിരുന്നു. അതു കണ്ട ഗുരു, കുമാരന്‍ തന്നോടൊപ്പം കഴിയട്ടെ എന്ന് നിര്‍ദ്ദേശിച്ചു. അങ്ങിനെയാണ് കുമാരന്‍ ഗുരുവിനോടൊപ്പം കൂടുകയും ജീവിതത്തില്‍ ഒരു പുതിയ ഘട്ടത്തിന് തുടക്കം കുറിക്കുകയും ചെയ്യുന്നത്.

കുമാരന്റെയും ഗുരുവിന്റെയും സംയോഗത്തിന് നരേന്ദ്രന്റെയും പരമഹംസന്റെയും കണ്ടുമുട്ടലുമായി സമാനതകളേറെയാണ്, ഒരു വ്യത്യാസമൊഴികെ. നരേന്ദ്രന്‍ പൂര്‍ണ്ണസന്യാസം സ്വീകരിച്ചപ്പോള്‍, കുമാരന്‍ അതിനു തയ്യാറായില്ല, പ്രത്യുത ഗുരുവിന്റെ ഒരു പ്രധാനശിഷ്യനായി തുടരവെ തന്നെ കാവ്യ–സാഹിതീ സപര്യകളിലും സാമൂഹ്യനവോത്ഥാന പ്രവര്‍ത്തനങ്ങളിലും അതേ തീക്ഷ്ണതയോടെ ഏര്‍പ്പെടുകയായിരുന്നു.

ഗുരുവിന്റെ നിര്‍ദ്ദേശാനുസരണം, 1895–ല്‍ സംസ്കൃതത്തില്‍ ഉപരി പഠനത്തിനായി കുമാരനെ ബാംഗ്ലൂര്‍ക്ക് നിയോഗിച്ചു. തര്‍ക്കം ഐച്ഛികമായെടുത്ത് പഠിച്ചുവെങ്കിലും അവസാന പരീക്ഷയെഴുതുവാന്‍ കഴിയാതെ മദിരാശിക്കു മടങ്ങി. ഒരു ചെറു ഇടവേളക്കു ശേഷം കല്‍ക്കട്ടയില്‍ വീണ്ടും സംസ്കൃതത്തില്‍ ഉപരി പഠനത്തിനു പോവുകയുണ്ടായി. ഇവിടെവെച്ച് കാവ്യസാധന തുടരുവാന്‍ അന്ന് സംസ്കൃതാദ്ധ്യാപകനായിരുന്ന മഹാമഹോപാദ്ധ്യായ കാമഖ്യനാഥ് പ്രോല്‍സാഹിപ്പിക്കുകയും ഒരുനാള്‍ കുമാരന്‍ ഒരു മഹാകവി ആയിത്തീരുമെന്ന് പ്രവചിക്കുകയും ചെയ്യുകയുണ്ടായി.

ആശാന്റെ ആദ്യകാല കവിതകളായ “സുബ്രഹ്മണ്യശതകം”, “ശങ്കരശതകം” തുടങ്ങിയവ ഭക്തിരസ പ്രധാനങ്ങളായിരുന്നു. പക്ഷെ കാവ്യസരണിയില്‍ പുതിയ പാത വെട്ടിത്തെളിച്ചത് “ വീണപൂവ് ” എന്ന ചെറു കാവ്യമായിരുന്നു. പാലക്കാട്ടിലെ ജയിന്‍മേട് എന്ന സ്ഥലത്ത് തങ്ങവെ, 1907–ല്‍ രചിച്ച അത്യന്തം ദാര്‍ശനികമായ ഒരു കവിതയാണ് വീണപൂവ് . നൈരന്തര്യസ്വഭാവമില്ലാത്ത പ്രാപഞ്ചിക ജീവിതത്തെ ഒരു പൂവിന്റെ ജീവിതചക്രത്തിലെ വിവിധ ഘട്ടങ്ങളിലൂടെ ചിത്രീകരിക്കുന്ന അന്തരാര്‍ത്ഥങ്ങളടങ്ങിയ ഒന്നാണിത്. പൂത്തുലഞ്ഞു നിന്നപ്പോള്‍ പൂവിന് കിട്ടിയ പരിഗണനയും പ്രാധാന്യവും വളരെ സൂക്ഷ്മതലത്തില്‍ വിവരിക്കവെ തന്നെ, ഉണങ്ങി വീണു കിടക്കുന്ന പൂവിന്റെ ഇന്നത്തെ അവസ്ഥയും താരതമ്യപ്പെടുത്തപ്പെടുന്നു. ഈ സിംബലിസം അന്നു വരെ മലയാള കവിത കണ്ടിട്ടില്ലാത്തതാണ്.

അടുത്തതായിറങ്ങിയ “പ്രരോദനം” സമകാലീനനും സുഹൃത്തുമായ ഏ.ആര്‍. രാജരാജവര്‍മ്മയുടെ നിര്യാണത്തില്‍ അനുശോചിച്ചുകൊണ്ടെഴുതിയ വിലാപകാവ്യമായിരുന്നു. പിന്നീട് പുറത്തുവന്ന ഖണ്ഢകാവ്യങ്ങളായ “ നളിനി ”, “ലീല”, “ കരുണ ”, “ ചണ്ഢാലഭിക്ഷുകി ”, എന്നിവ നിരൂപകരുടെ മുക്തകണ്ഠം പ്രശംസയ്ക്കും അതുമൂലം അസാധാരണ പ്രസിദ്ധിക്കും കാരണമായി. “ ചിന്താവിഷ്ടയായ സീത ”യിലാണ് ആശാന്റെ രചനാനൈപുണ്യവും ഭാവാത്മകതയും അതിന്റെ പാരമ്യതയിലെത്തുന്നത്. “ ദുരവസ്ഥ ”യില്‍ അദ്ദേഹം ഫ്യൂഡലിസത്തിന്റെയും ജാതിയുടെയും അതിര്‍വരമ്പുകളെ കീറിമുറിച്ചു കളയുന്നു. “ബുദ്ധചരിതം” ആണ് ആശാന്‍ രചിച്ച ഏറ്റവും നീളം കൂടിയ കാവ്യം. എഡ്വിന്‍ അര്‍നോള്‍ഡ് എന്ന ഇംഗ്ലീഷ് കവി രചിച്ച “ലൈറ്റ് ഓഫ് ഏഷ്യ” എന്ന കാവ്യത്തെ ഉപജീവിച്ച് എഴുതിയ ഒന്നാണിത്. പില്‍ക്കാലങ്ങളില്‍ ആശാന് ബുദ്ധമതത്തോട് ഒരു ചായ്‌വുണ്ടായിരുന്നു.

കുമാരനാശാന്റെ അന്ത്യം ദാരുണമായിരുന്നു. 1924–ല്‍ കൊല്ലത്ത് നിന്നും ആലപ്പുഴയ്ക്ക് ബോട്ടില്‍ യാത്ര ചെയ്യവെ പല്ലനയാറ്റില്‍ വെച്ചുണ്ടായ ബോട്ടപകടത്തില്‍ ഒരു വൈദികനൊഴികെ ബോട്ടിലുണ്ടായിരുന്ന എല്ലാ യാത്രക്കാരും മുങ്ങി മരിക്കുകയുണ്ടായി, അതില്‍ കുമാരനാശാന്റെ മരണവും സംഭവിച്ചു.

(വിക്കിപ്പീഡിയയില്‍ നിന്ന് സ്വതന്ത്രമായി ആശയാനുവാദം ചെയ്തത്)

List of poems of Kumaranasan

Veena Poovu (The Fallen Flower) – 1907

Asan scripted this epoch-making poem in 1907 during his sojourn in Jain Medu, Palakkad. The poem is considered the beginning of a new era in Malayalam literature, and is one of Asan’s most significant works. A highly philosophical poem(Composed of forty-one stanzas), ‘ Veena Poovu ‘ is an allegory of the transience of the mortal world, which is depicted through the description of the varied stages in the life of a flower. Asan describes in such detail about its probable past and the position it held. It is an intense sarcasm on people on high powers/positions finally losing all those. The first word Ha , and the last word Kashtam of the entire poem is often considered as a symbolism of him calling the world outside Ha! kashtam (How pitiful).

Nalini (Subtitle: Allengkil Oru Sneham )

Kumaranasan’s Nalini is timeless classic, celebrating all the imperfections and weakness of human conditions, and the immortal and ineffable beauty of the lives of us mere mortals. A masterpiece, of love and suffering.

നല്ലഹൈമവതഭൂവിൽ,ഏറെയായ് കൊല്ലംഅങ്ങൊരു വിഭാതവേളയിൽ ഉല്ലസിച്ചു യുവയോഗിയേകനുൽ ഫുല്ല ബാലരവിപോലെ കാന്തിമാൻ .

Leela – 1914

A deep love story in which Leela leaves madanan, her lover and returns to find him in forest in a pathetic condition. She thus realizes the fundamental fact ‘Mamsanibhadamalla ragam’ (Love is not an artifact of flesh)

Prarodanam (Lamentation) 1919

An elegy on the death of A. R. Rajaraja Varma, a poet, critic and scholar; similar to Percy Bysshe Shelley’s Adonaïs, with a distinctly Indian philosophical attitude.

Chinthavishtayaaya Sita (Reflective Sita) 1919

An exploration of womanhood and sorrow, based on the plight of Sita of Ramayana.

സുതര്‍ മാമുനിയോടയോദ്ധ്യയില്‍ ഗതരായോരളവന്നൊരന്തിയില്‍ അതിചിന്ത വഹിച്ചു സീത പോയ് സ്ഥിതി ചെയ്താളുടജാന്തവാടിയില്‍.

Duravastha 1922

A love story depicting the relationship between Savithri, a Namboothiri heiress and Chathan, a youth from a lower caste. A political commentary on 19th and early 20th century Kerala.

മുമ്പോട്ടു കാലം കടന്നുപോയീടാതെ മുമ്പേ സ്മൃതികളാൽ കോട്ട കെട്ടി

വമ്പാർന്നനാചാരമണ്ഡച്ഛത്രരായ് നമ്പൂരാർ വാണരുളുന്ന നാട്ടിൽ,

Chandaalabhikshuki 1922

This poem, divided into four parts and consisting of couplets, describes an untouchable beggar-woman” (also the name of the poem) who approaches Lord Ananda near Sravasti.

ഓതിനാൻ ഭിക്ഷുവേറ്റം വിലക്ഷനായ് “ജാതി ചോദിക്കുന്നില്ല ഞാൻ സോദരി,

ചോദിക്കുന്നു നീർ നാവുവരണ്ടഹോ! ഭീതിവേണ്ടാ; തരികതെനിക്കു നീ”

Karuna (compassion) 1923

അനുപമകൃപാനിധി, യഖിലബാന്ധവൻ ശാക്യ- ജിനദേവൻ, ധർമ്മരശ്മി ചൊരിയും നാളിൽ,

ഉത്തരമഥുരാപുരിക്കുത്തരോപാന്തത്തിലുള്ള വിസ്തൃതരാജവീഥിതൻ കിഴക്കരികിൽ,

Baalaraamaayanam 1917-1921

This is a shorter epic poem consisting of 267 verses in three volumes. Most of these verses are couplets, with the exception of the last three quatrains viz. Balakandam (1917), Ayodhyakandam (1920) and Ayodhyakandam (1921).

Pookkalam 1922

പൂക്കുന്നിതാ മുല്ല, പൂക്കുന്നിലഞ്ഞി പൂക്കുന്നു തേന്മാവു, പൂക്കുന്നശോകം വായ്ക്കുന്നു വേലിക്കു വര്‍ണ്ണങ്ങള്‍, പൂവാല്‍ ചോക്കുന്നു കാടന്തിമേഘങ്ങള്‍പോലെ.

എല്ലാടവും പുഷ്പഗന്ധം പരത്തി മെല്ലെന്നു തെക്കുന്നു വീശുന്നു വായു, ഉല്ലാസമീ നീണ്ട കൂകൂരവത്താ- ലെല്ലാര്‍ക്കുമേകുന്നിതേ കോകിലങ്ങള്‍.

Reference : Wiki and other google searches

• ONV Kurup ഒ.എന്‍.വി കുറുപ്പ്‌

ONV Kurup – Biography and List of Poems

• Anil Panachooran അനിൽ പനച്ചൂരാൻ

Anil Panachooran

• Murukan Kattakada മുരുകൻ കാട്ടാക്കട

About Murukan Kattakada – Biography and Poems

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Relationship Between Human And Nature (Essay Sample)

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Humans and nature have a life-long relationship. This particular relation is as old as mankind itself. There was a time when nature and humans peacefully co-excited together in complete harmony but not anymore. Nature provided us with food, shelter, and everything else that we required but things changed drastically. For the past three centuries, humans have started to destroy nature. Diesel engines, smoke chimneys, factory waste, deforestation, nuclear waste, and whatnot are destroying the human relationship with nature. Nature is not just silent to all this, it has responded with global warming, wildfires, floods like a tsunami, and a rise in sea levels. In this essay, we will discuss events that led to this bad relationship between humans and nature.

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Relationship Between Human And Environment Essay- 700 Word Long Essay

Humans and the environment have a centuries-long relationship with each other. For countless centuries mankind has peacefully coexisted and benefited from everything provided by nature. Mother nature on the other hand has been very kind to shower us with all its blessings. It has provided mankind with food, shelter, and all necessities of life without ever asking anything in return. For all these centuries human beings also cared for nature until the invention of diesel engines and large-scale factories that polluted the environment. In this essay, I will discuss how the relationship between humans and the environment is progressing after all this time.

Population explosion is the biggest factor that negatively affects the relationship between humans and the environment. Because of the rapid human population growth, the requirement for resources also increased by many folds. This huge population size created an imbalance and scarcity of resources. To fulfill growing demands for resources large-scale factories and production units were set up. These factories, chimneys, the petroleum industry, the textile industry, and whatnot released all the poisonous waste into the environment. These factories are exploiting nature and playing with human well-being by polluting the natural world.

Technological advancements,  modernization, and economic growth have led humans away from mother nature. Modern society has seen an increase in demand for natural systems and natural materials changing the human perception of nature. Humans no longer respect, love, and value nature as they just exploit it for their own benefits. The bond of love and affection between humans and the environment is no longer there. These increased distances have negatively affected our mental health and psychological well-being. Deforestation has caused a major climate change which has led to global warming but humans continue to cut all trees without planting new ones.

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Humans are strong and smart enough to dominate the world, but they still can’t survive without natural resources. Nature was a silent watcher for all these centuries but now it has struck back. Humankind suffers because of the destruction of nature and is forced to withstand harsh temperatures due to deforestation. Global warming, sea-level rise, heatwaves, flooding, and wildfires are some signs from nature that we need to stop harming our environment.

The natural life that includes animals and other species has improved their nature relationship. In all these centuries every living thing other than human beings has strived towards achieving sustainability. They have learned how to survive with limited resources by providing benefits to the natural environment. These species created a strong relationship with nature and played their part to improve human health. Whenever they use any natural resource they add value to the environment. Humans should learn from all other species to avoid environmental disasters.

In conclusion, just like many animal species are now distant because of overhunting, natural resources are also depleting every day. Everyone should be taught to love and respect nature to improve the relationship between humans and the environment. If things continue like this we won’t be able to survive on planet earth.

Short Essay On Relation Between Human And Nature – 300 Word Short Custom Essay

Humans and nature share a life-long relationship. They have been in a relationship since the first man laid food on earth. The human-nature relationship is ever-evolving and changing but for the last two centuries, it has just gotten worse. The main reason for this negative change is that humans no longer love and respect nature. The digital age has made humans lazy, now they only exploit nature for their benefit. In this short essay, I will discuss why this relationship is worsening with each passing day.

Population explosion is the main culprit behind environmental pollution. The increased demand for resources has led to the establishment of factories, mills, industries, and even nuclear reactors. All this poisonous waste is released in the sea, air, and water that destroys everything nature has blessed us with. Humans also destroy natural resources like trees and don’t care about achieving a sustainable future. Deforestation has caused climate change and a lack of fresh air. This climate change is responsible for global warming and flooding.

After all these centuries of peacefully coexisting the nature has finally struck back. Humans now face the threat of natural disasters like heat waves, rising sea levels, wildfires, and ozone depletion challenges. Humans are also running out of fossil fuels and social capital that played a vital role in the progress of humanity.

During human evolution and human development, we all shared a bond of love and affection with nature. Our social development and social relationships have destroyed the natural relationship of love with the environment. Humans nowadays are constantly developing alternative ways of coping with nature. We are forced to contend with the changing patterns of weather, and other natural processes all because we don’t respect nature anymore.

In conclusion, to preserve our relationship with nature, we must launch a social movement and raise awareness to promote green space. We should raise awareness among kids so that they can learn to respect nature as this is the only way to redeem ourselves in the eyes of mother nature.

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FAQ About Relationship Between Human and Natural World Essay

Why is human connection to nature important.

The human connection to nature is very important because this way we can start to love and respect nature like we did 2-3 centuries before. This bond with nature is the only way to restore our connection with nature.

What Is The Difference Between Human And Natural Environments?

Humans and the natural environment are two different entities. Humans can’t survive without nature but nature can still survive without humans.

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Reciprocal contributions, conclusions, acknowledgments, references cited.

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Reciprocal Contributions between People and Nature: A Conceptual Intervention

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Jaime Ojeda, Anne K Salomon, James K Rowe, Natalie C Ban, Reciprocal Contributions between People and Nature: A Conceptual Intervention, BioScience , Volume 72, Issue 10, October 2022, Pages 952–962, https://doi.org/10.1093/biosci/biac053

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Throughout human history, Indigenous and local communities have stewarded nature. In the present article, we revisit the ancestral principle of reciprocity between people and nature and consider it as a conceptual intervention to the current notion of ecosystem services commonly used to inform sustainability transformation. We propose the concept of reciprocal contributions to encompass actions, interactions, and experiences between people and other components of nature that result in positive contributions and feedback loops that accrue to both, directly or indirectly, across different dimensions and levels. We identify reciprocal contributions and showcase examples that denote the importance of reciprocity for our ecological legacy and its relevance for biocultural continuity. We suggest that the concept of reciprocal contribution can support transformation pathways by resituating people as active components of nature and restructuring institutions so that ethical principles and practices from Indigenous and local communities can redirect policy approaches and interventions worldwide.

“What we do about ecology depends on our ideas of the [hu]man–nature relationship.” —Lynn White (1967, p. 1206)

The world is facing a sustainability crisis that is  due in part to our unidirectional relationship with nature, whereby humans extract resources and benefit from them with few, if any, responsibilities and little, if any, accountability to sustain nature (Dempsey 2016 ). However, there are many examples in history and across cultures of diverse people–nature relationships, where reciprocity is a core element of people's worldviews about nature (e.g., Rozzi et al. 2008 ). In this article, we revisit the ancestral principle of people–nature reciprocity practiced by different communities, including Indigenous, local, urban, periurban, and rural. We also seek to contribute to this dialogue and explore people–nature reciprocity as a conceptual intervention into the currently unidirectional nature–people relationships that remain dominant in theory and practice, in order to support policies that catalyze transformative pathways toward sustainability.

Multiple frameworks have been deployed in efforts to reconceptualize the nature–people relationship and improve sustainability outcomes. For example, the ecosystem service framework—the benefits people obtain from ecosystems—has been developed to change how communities view and value natural resources (Costanza et al. 2017 ). But there is scant evidence that the ecosystem services framework has improved biodiversity conservation outcomes (Dempsey 2016 ). Recently, Diaz and colleagues (2018) proposed a shift from ecosystem services to nature's contributions to people (NCP), incorporating broader and more inclusive perspectives of nature–people relationships. The NCP framework encompasses “all the positive contributions, losses or detriments, that people obtain from nature” to understand the beneficial and harmful effects of nature (Díaz et al. 2018 , p. 270). The NCP framework emerged from the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES), which was established by the United Nations (Díaz et al. 2018 ). The framework has roots in the social sciences, biocultural diversity, and Indigenous or local perspectives (Díaz et al. 2018 ). Despite their differences, however, both the ecosystem services and NCP frameworks emphasize a unidirectional flow of nature–people relationships, from nature's services or contributions to people (Comberti et al. 2015 , Kenter 2018 ). The supplemental material in the NCP article mentions subtly that, in some cases, the relationship between nature and people is highly reciprocal (Díaz et al. 2018 ), and recently, there have been developments to better incorporate reciprocity into the NCP framework (see below). We posit that frameworks such as ecosystem services reflect the worldview that humans are apart from nature, whereas the principle of reciprocity reflects the worldview that humans are a part of nature.

Reciprocity ideas are emphasized by Indigenous studies scholars, pushing back against a unidirectional nature–people relationship that is rooted in human supremacy. Robin Wall Kimmerer (Potawatomi), for example, has raised concerns about land being reduced to a natural resource or ecosystem service, where complex biodiverse relationships are rendered down into human property (Kimmerer 2013 ). In contrast, she writes, “in a culture of gratitude, everyone knows that gifts will follow the circle of reciprocity and flow back to you again” (see Kimmerer 2013 , p. 381). We took the Kimmerer teachings as an invitation to explore reciprocity beyond the linear flow of cost–benefit accounts. Therefore, a reciprocity understanding should encompass diverse lenses of human dimensions offering new avenues for sustainability.

Social–ecological studies have also raised reciprocity as an important value for assessments into nature–people relationships. For example, the concept of relational values has emerged to consider the multiplicity of people–nature relationships that include actions and habits conducive to a good life grounded in values such as justice, care, virtue, and reciprocity (Chan et al. 2016 ). To better bring reciprocity into the ecosystem service framework, Comberti and colleagues (2015) proposed the concept of services to ecosystems, where people can also benefit species or ecosystems. Refreshed perspectives from the NCP framework mention that “NCP provides for both unidirectional and bidirectional relationships that include reciprocity” (see Hill et al. 2021 , p. 913). This approach is particularly important for interwoven and context-specific perspectives of NCP assessments.

Although many frameworks point to the importance of reciprocity, none to date provide a definition or a detailed engagement with the concept. This is the gap we aim to fill. For example, although Hill and colleagues (2021) improved NCP assessments by including unidirectional and bidirectional reciprocal relations, they do not unpack what reciprocity means in practice. Similarly, social–ecological frameworks (e.g., relational value) have helped to highlight reciprocity as an important value, but the specifics of what counts as reciprocal are not fleshed out. Our goal is not to replace or overlap with other concepts such as relational values but, rather, to expand on the notion of reciprocity so that it can be better incorporated into other frameworks. We examine ideas relevant to reciprocity through three dimensions (symbolic–linguistic–cultural, biophysical, and institutional–social–political) and four organizational levels (household and individual, community, national, global) and propose the concept of reciprocal contributions as an intervention to reestablish the importance of reciprocity in different aspects of society and conservation efforts. The idea of reciprocal contributions can promote conceptual and practical interventions for sustainability transformation—transformations that are intended to generate evidence and propose solutions to solve our environmental crises (Wiek and Lang 2016 ). However, the most important reason of revisiting the role of reciprocity is because it addresses our responsibilities (a moral covenant, as it was framed by Kimmerer) “for all we have been given, for all that we have taken” (see Kimmerer 2013 , p. 384). This moral covenant can trigger symbolic, ecological, economic, social, political effects. Today, reciprocity is relevant because many nations or plurinational states are in the process of revitalizing or restructuring constitutions (as in Chile), and people–nature reciprocity can be incorporated into such endeavors. Centering reciprocal contributions is a major conceptual intervention for scientific and governmental agencies to internalize because in practical ways nature–people reciprocity is core to many Indigenous and local communities and settings—land and sea or urban, rural, and periurban—even if those efforts are not always recognized.

We propose that the concept of reciprocal contributions can expand the role of reciprocity in social–ecological frameworks. Therefore, we begin by offering a definition: Reciprocal contributions encompass actions, interactions, and experiences between people and other components of nature (considering people as part of nature) that result in positive contributions and feedback loops that accrue to both—directly and indirectly—across different dimensions and levels (see box 1 and figure  1 ). A significant body of literature exists that has tracked the multiple contributions or services that nature provides to people (e.g., Costanza et al. 2017 ). Therefore, in this work, we focus on people's contributions to nature—which have received less attention in scientific frameworks—but these contributions are not unidirectional, because they can generate mutual benefits for beings other than humans and for human societies. Reciprocal contributions generated from people to nature are promoted by a variety of factors, including relational values, empathy, a sense of place, kinship, ethics, beliefs, emotions, exchanges, stewardship, and livelihood sustainability, all of which can support the maintenance of healthy ecosystems and human well-being (Comberti et al. 2015 , Chan et al. 2016 ). Although we emphasize mutually beneficial contributions, we recognize that reciprocal contributions can include indirect negative effects or trade-offs on other nontarget species, people, or ecosystems (see box 1).

Examples of reciprocal contributions, by human dimensions (symbolic–linguistic–cultural, biophysical, and institutional–social–political) and organizational levels (household and individual, community, national, global). The time axis highlights the importance of assessing the temporal scale of reciprocal contributions in future studies.

Reciprocal contributions encompass actions, interactions and experiences between people and other components of nature (considering people as part of nature) that result in positive contributions and feedback loops that accrue to both—directly or indirectly—across different dimensions and levels.

In its most archaic form, reciprocity comes from the Latin word reciprocus and means “back and forth, to and fro” (Glare 1982 ). The adjective reciprocal means “given or done in return,” and the noun reciprocity means “a situation in which two parties provide the same help or advantages to each other” (Soanes 2001 ). Some Indigenous traditions include gift economies that embrace reciprocal relationships—implying generosity by balanced or unbalanced exchange—between peoples and between people and nature (see Mauss 1966 , Trosper 2009 ). We adhere to the important characterization of reciprocity proposed by Robin Wall Kimmerer. She notes how, “in a culture of gratitude, everyone knows that gifts will follow the circle of reciprocity and flow back to you again” indicating that reciprocity is circular, not linear (Kimmerer 2013 , p. 381). Reciprocity is not only an action or interaction. It is also an experience because the learning process implies reflection of lived experiences with other humans and other-than-human beings (Varela 2000 ). This conceptual distinction is important because actions emphasize a biophysical perspective, interactions recognize our ecological role in ecosystems, and lived experiences name our cognitive–reflective connections with nature's phenomena. Lived experiences encompass the biocultural continuity of reciprocity, important for passing knowledge of reciprocity (e.g., Gould et al. 2019, and see box 2). For instance, Kimmerer writes, “our elders say that ceremony is the way we can remember to remember” (Kimmerer 2013 , p. 383). Therefore, biocultural memories of elders and sharing lived experiences with them promote continuity of reciprocity through time. That is why we added the word direct because it emphasizes our learning with others.

We include the word indirect in the definition for two reasons. First, people or communities undertake actions that can have unintended effects in or far away from their territories and can transform into reciprocal contributions for them and nature. Today, these actions can be influenced by social media (see D'Ambrosi 2017 , Olafsson et al. 2021 ). Second, our reciprocal contributions can involve indirect negative effects or trade-offs on other nontarget species, people, or ecosystems. For example, in the coastal temperate rainforest of British Columbia, in Canada, Indigenous peoples used fire as a tool for resource management to foster the abundance of specific plants or trees (e.g., Labrador tea, salmonberry) by generating mosaics of vegetation in different stages of succession (Hoffman et al. 2017 ). However, this local management could have had trade-offs for some species such as western hemlock and Sitka spruce that have a low resistance to fire (Hoffman et al. 2017 ).

We propose to use the adjective form reciprocal and to join it to the noun contributions. The noun contribution means “a gift or payment to a common fund or collection” or “to help to cause or bring about” (Kenter 2018 ). We think that the reciprocal contribution concept can be fed into the NCP framework, thereby expanding our collective understanding of reciprocal relations in NCP assessments.

In developing the concept of reciprocal contributions, we used the biocultural ethic framework developed by Rozzi ( 2015 , 2018 ) to categorize the different human dimensions of reciprocal contributions. We think this framework is particularly appropriate because it embraces a moral covenant between people and other components of nature and already recognizes that there are numerous communities (living cities, rural, or remote areas) with cultural traditions that have ethical values aligned with sustainable practices and low environmental impact (Rozzi 2015 ). Rozzi's (2015) biocultural ethic framework has three dimensions: a symbolic–linguistic–cultural dimension (linked to words, languages, emotions, and narratives embedded in a habitat that can trigger biocultural diversity), a biophysical dimension (centered on an ecosystem perspective where species, such as humans, interact with other species in a habitat), and an institutional–social–political dimension (organizational processes of human societies). We use these dimensions to discuss reciprocal contributions at multiple scales (household and individual, community, national, and global). We draw on examples from Indigenous and local communities to recognize and value reciprocal contributions but also to describe some constraints. We emphasize that reciprocity also has a temporal component. Many palaeoecological records show that Indigenous peoples started developing actions for improving their ecosystems hundreds and sometimes thousands of years ago (Jackson and Hobbs 2009 , Root-Bernstein and Ladle 2019 ). Therefore, the temporal scale is a reminder that it is urgent to initiate reciprocal contribution strategies, but that we must respect the time it takes to achieve positive outcomes. In other words, the rhythm of nature is not the same rhythm of modern society. The concept of reciprocal contributions may help us move toward sustainability at local, national, and global levels and can create dialogues between social–ecological frameworks by further clarifying how embedded humans are within ecosystems and how human activities not only are a cost to ecosystems but can be of ecological benefit under particular circumstances.

Human dimensions in contributions to nature

We examined different reciprocal practices by conducting an integrative literature review (Snyder 2019 ). We selected key articles from Indigenous and social–ecological approaches that contain case studies demonstrating nature–people reciprocity (see supplemental table S1). We chose these key articles because they stem from different disciplines (or interdisciplines) and continents and can be used as a starting point for future studies and practitioners to build on. In these articles, we identified 21 reciprocal contributions (figure  1 ) and categorized them at different scales, and by the human dimensions of Rozzi's (2015) biocultural ethic framework: symbolic–linguistic–cultural, biophysical, and institutional–social–political dimensions. We showcase examples to highlight how reciprocity appears in each human dimension at different scales. The purpose of our literature review was to combine perspectives and insights from different research fields that have engaged with ideas relevant for reciprocity. The intent was not to cover all related literature but, rather, to provide a starting point for conceptualizing reciprocal contributions.

Reciprocal contributions in the symbolic–linguistic–cultural dimension operate mainly at individual to community scales, and therefore, cognitive science can provide several insights into how reciprocity emerges in this dimension and how it supports nature–people reciprocity. First, empathy (sometimes called intersubjectivity ) is how humans learn from others through embodied encounters, such as facial expressions, emotional reactions, and touch (Varela 2000 ). In other words, human knowledge emerges from physical cohabitation with humans and other-than-human beings. We propose that empathy can be one basis or root of nature–people reciprocity. Second, all cognitive phenomena entail emotional–affective processes, and therefore, emotions can generate transformations in our cohabitation (Varela 2000 ). Third, human experiences emerge from lived experiences with others (habitats and inhabitants), which result in cognitive reflection about lived experiences (Varela 2000 ). Empathy, emotions, and lived experiences are ontological components of reciprocal contributions but are also inherent to ethical values, a sense of place, and biocultural continuity practices through generations. Therefore, if we lose our capacity to reflect on our cohabitation with local biodiversity, we simultaneously might miss our ability to learn and value nature–people reciprocity. Aldo Leopold's famous encounter with a female wolf described in the essay “Thinking Like a Mountain” exemplifies the reflection of empathy and ethical values (Leopold 1949 ). When Leopold was hunting a wolf, he said, “In those days, we had never heard of passing up a chance to kill a wolf. In a second, we were pumping lead in the pack.… We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes—something known only to her and to the mountain” ( Leopold 1949 , p. 130). This transformative experience changed Leopold's life, helping to make him one of the most important contributors to the fields of environmental ethics and ecosystem management in the United States.

The circle of reciprocal cohabitation embodied in cognitive experiences can be interconnected with cultural, linguistic, and symbolic practices—biocultural diversity (see Maffi 2005 )—which are critical for biocultural continuity, sense of place and relational values (Chan et al. 2016 , Masterson et al. 2017 , Thompson et al. 2020 ). For example, Mapuches have gathered wild edible plants for centuries as a complement to their crop–livestock sustenance systems (Barreau et al. 2016 ). Mapuche means “people” ( che ) “of the land or Earth” ( mapu ). They have three subgroups: Lafkenches, Williches, and Pewenches. Pewenches are people of the Pewen or monkey-puzzle tree ( Araucaria araucana ) forests on the volcanic Andean mountain range in southern Chile and Argentina ( figure 2 a; Rozzi et al. 2008 ). For Pewenches, the gathering of Pewen's seeds ( piñones ; figure  2 b) is a crucial practice because piñones have a nutritional significance for them (Rozzi et al. 2008 ), and they have cultural and economic importance (Barreau et al. 2016 ). Artisanal harvesting is a household tradition in which children, adults, and elders share traditional ecological knowledge through harvesting practices, stories, and watching activities (Cortés et al. 2019 ). When a Pewenche takes piñones from a Pewen tree, she must ask permission from newenes (natural strengths), accentuating her alliance with the Pewen forest (Skewes et al. 2017 ). Pewenche people therefore have a responsibility toward Pewen forests and have acted as land defenders. Both elders and younger generations of Pewenches have been defending Pewen forests because of the rapid and uncontrolled expansion of private property claims, dam constructions, and logging corporations (Barreau et al. 2016 ). These threats, coupled with commodification of the seeds, constrain Indigenous gathering practices, undermine the sense of place, and reduce seed abundances (Cortés et al. 2019 ). The Pewenche land defense demands the protection of the Wallmapu–Mapuche territory that is a living entity with material and nonmaterial elements (Molina Camacho et al. 2018 ). Authentic recognition of reciprocal contributions—and, particularly, Pewenche's contribution to nature—can foster outcomes linked to educational practices and cultural continuity and simultaneously support Pewen forest health and local biodiversity.

(a) Pewen or monkey-puzzle tree ( Araucaria araucana ) forests are a key ecosystem for the Pewenche, Chile. (b) Pewen's seeds ( piñones ) are relevant for food and cultural traditions. Photographs: Tomás Altamirano (forest) and Fabiola Troncoso (seeds).

Much reciprocity knowledge still lives in the collective memory of our elders. Indigenous and local communities continue to pass on knowledge through conceptual and practical experiences, such as stories, rituals, and observations (see Ibarra et al. 2021) whereby elders share experiences between generations and nurture the biocultural continuity of reciprocity. Certainly, knowledge about reciprocity also exists in many different groups of people (e.g., for urban citizens, see Huang 2021 , and, for immigrants, see Pizarro and Larson 2017) who can revitalize this knowledge, and governmental agencies should promote them. Addressing the biocultural continuity of reciprocity also recognizes the value of the temporal scale. From a future perspective, maintenance of options through the biocultural continuity of reciprocity should be incorporated as an educational intervention with short, mid, long-term strategies. Therefore, community participation, including the wisdom of elders, is critical for the coproduction knowledge and restructuring learning strategies for sustainability transformations.

In the biophysical dimension, we identified six reciprocal contributions ( figure 1 ): habitat enhancement, cultivation, fertilizing and food provision, translocation, trait selection, restoration, reduce–reuse–recycle. They can operate across multiple levels and have ecological effects on local ecosystems through a temporal scale, but ecologists have only recently started to understand such benefits (e.g., Root-Bernstein and Ladle 2019 ).

In the present article, we highlight one illustrative example, habitat enhancement , that operates mainly at household or community levels, has a long-term relevance, and is broadly distributed worldwide (e.g., box 2). In North America, for example, sea gardens are Indigenous constructions composed of a rock wall positioned at the low-tide mark, modifying intertidal slope and increasing clam habitat and productivity (Groesbeck et al. 2014 ). Sea gardens promote an increase in the density of butter clams ( Saxidomus gigantea ) and native littleneck ( Leukoma staminea ; Groesbeck et al. 2014 ), benefiting people and other species (birds, bears, raccoons, among many others; Deur et al. 2015 ). Hands-on experience is essential to build the wall, and initially, this construction was laborious, requiring the wisdom of leaders and elders (Deur et al. 2015 ). The temporal scale is important in this reciprocal contribution, because a sea garden did not have an immediate effect on clam abundance. To some extent, this Indigenous aquaculture innovation was built thinking of the next generations (Smith et al. 2019 ). Although the practice of building sea gardens was undermined by colonization (Deur et al. 2015 ), community knowledge remains and can be engaged for ecocultural restoration. For example, in 2014, the WSÁNEĆ and Hul'q’umi'num nations started working in partnership with Parks Canada in the Clam Garden Restoration Project to manage, restore, and conserve sea gardens in the Gulf Islands National Park Reserve (Olsen 2019 ). WSÁNEĆ and Hul'q’umi'num harvesters acknowledge that a healthy sea garden is directly related to care and management, helping to demonstrate how reciprocal contributions are essential for healthy productivity and Indigenous rights (Olsen 2019 ). This is just one example in which reciprocity supports the resilience of customary management, providing lessons to intervene with stewardship strategies and rationale to restructure governmental institutions to include different approaches attuned to reciprocal contributions (Abson et al. 2017 ).

At the southern reaches of South America (Patagonia, Chile), fishponds (or corrales de pesca in Spanish) are a traditional fishing method built by Indigenous and local communities (e.g., Chilotes) who used boulders to create a rock wall (see figure 3a). Corrales de pesca generated reciprocal contributions for people and coastal biodiversity. They enable capture of fishes such as róbalo ( Eleginops maclovinus ) or jurel ( Trachurus simmetricus ), and fishponds simultaneously promote increased mollusk abundance and the presence of fish-eating birds (Alvarez et al. 2008 ). These structures are present across many coastal areas in Patagonia (Torres 2009 ), but their density is higher in the Chiloé archipelago (Alvarez et al. 2008). Many Chilotes are mestizos among Williches (a subgroup of the Mapuche people), Chonos (canoeist Indigenous people), Spaniards, and Chileans (Saldívar 2017 ). Indeed, Darwin ( 1839 , p. 334) referred to Chilotes as “the inhabitants appear to have three-fourths of Indian blood in their veins.” Chilotes are known as artisanal fishers and small farmers who developed multiple marine relations with fishponds (traditional food, ceremonies, and mythologies; see Alvarez et al. 2008 ). In the last century, fishponds were linked to other important cultural spaces on the land, such as artisanal firepits (or fogón in Spanish; see figure 3b) that were relevant in the cultural continuity of marine traditions. Particularly, on Chiloé island, a family fished and gathered using a fishpond, and then carried their catch to the artisanal firepit, where they were stored or cooked. Around the firepit, elders, adults, and children shared food, oral stories, and management guidelines about the sea and fishponds (Hilda Gallardo, Chiloté elder, Punta Arenas, personal communication, 7 December 2020). Between the 1960s and the 1980s, traditional uses of fishponds started to decline for multiple reasons (other fishing methods, migration from urban to rural areas, megathrust earthquake), including their prohibition for many years because of a Chilean fishing law that banned all permanent fishing methods (Alvarez et al. 2008 ). Currently, corrales de pesca are legally recognized as archaeological monuments. Many Indigenous and local communities note their importance as a customary practice to apply to marine and coastal areas for Indigenous peoples. Likely, these sea innovations and their cultural legacy can be revitalized in the future, where organizational processes will play a crucial role in rebuilding reciprocal contributions.

(a) A fishpond wall located in Otway Sound, Chile, and (b) the illustration shows the environment and elements that composed an artisanal firepit. Images: Alex García.

Practicing nature–people reciprocity through restoration strategies is a vital intervention in all social–ecological systems and especially urban settings. Over 50% of the world's population lives within urban areas (UN 2019 ). Urban development has contributed to the overexploitation of ecosystems through urbanization, material demands, and consumption (Grimm et al. 2008 ), negatively affecting global biodiversity and creating a biophysical barrier to knowing and valuing nature (Maxwell et al. 2016 , Celis-Diez et al. 2017 ). This issue has caused weak feedback loops between human societies and ecosystems (Cumming et al. 2014 ). Restoration as an intentional biophysical activity to recover ecosystems can act as a reciprocal contribution in cities. In box 3, we illustrate three cases in which citizens’ contributions to nature can improve ecological indicators (such as bird diversity or green areas) and elicit relational values with a long-term effort. The challenge is to articulate and escalate public awareness of nature–people reciprocity for sustainable urban design.

Water gathers people for restoration movements. Worldwide, there are many citizen programs for restoring rivers, creeks, wetland, and small lagoons. Restoration practices can promote a circle of reciprocity in emotional, educational, economic, and political spheres in cities (see Murphy et al. 2021 ). For example, in the city of Victoria (Canada), the Bowker Creek Restoration Plan is an intergenerational commitment. Urbanization, invasive species, and water pollution undermine native vegetation and key cultural species such as native salmon. Today, this watershed initiative gathers community organizations, municipalities, and institutional agencies to implement a long-term effort to restore native vegetation and wildlife, and provide a community greenway to connect neighborhoods (see BCI 2021 ). In southern India's Bengaluru City, urban lakes have been undermined by housing development, dumping and waste, and neglect by governmental agencies (Murphy et al. 2021 ). Local groups who live around lakes have led restoration efforts (green cleaning areas) to generate reciprocal contributions for them (e.g., healthy sites and fishing in periurban lakes) and for the local environment (e.g., enhancing bird habitats; see Murphy et al. 2021 ). In Punta Arenas City (Patagonia, Chile), for 14 years, urban organizations restore and defend the Tres Puentes wetland (see figure 4), which is surrounded by industrial buildings and neighborhoods. It was a large wetland in the past, but because of urbanization, the wetland is now a small area, with 50 hectares hosting 91 bird species (Gómez et al. 2014 ). For many years, governmental agencies have wanted to build an elevated highway over the wetland. Urban organizations continue restoring while wetland biodiversity generates educational and touristic activities (figure 4; Cárcamo et al. 2012 ). These urban cases highlight that it is possible to promote citizens’ contributions to nature through biophysical restorations and to bring nature back in cities.

(a) Advertising poster promotes cleaning and restoring activities to prepare bird nests in the Tres Puentes wetland during the spring season. The poster shows a nest of red-gartered coot ( Fulica armilata ). (b) The photo shows a citizen activity led by the Agrupación Ecológica Patagónica and elementary schools in Punta Arenas City. Poster: Sebastián Saiter. Photograph: Marcelo Ian McLean.

In the institutional–social–political dimension, six reciprocal contributions were linked to human organizational processes that can provide improvements in current governance strategies. To illustrate this, we provide an example of how Indigenous guidelines about nature–people reciprocity can support community-based management. The Haida scholar Russ Jones and colleagues ( 2010 ) described six Haida values crucial to support marine planning in Haida Gwaii (Canada). Most relevant, Jones and colleagues described how the Haida value Isda ad diigii isda and how “giving and receiving (reciprocity) is a respected practice in our culture, essential in our interactions with each other and the natural world. We continually give thanks to the natural world for the gifts that we receive” (see Jones et al. 2010 , p. 5). Haida values contribute to managing local fisheries, and they are core elements of the Haida Land Use Vision that supported the Haida Gwaii land-use agreement between the Council of the Haida Nation and Province of British Columbia (Jones et al. 2010 ). By seeing nature as gifts provided to people, rather than natural resources that can be exploited or ecosystem services that could be commodified, liquidated, or replaced, a conservation ethic is deeply embedded in Haida culture. Worldwide, there are many Indigenous peoples and local communities who are working hard to revitalize ethical practices with reciprocal contributions as part of community-based governance (Tran et al. 2020 ). Still, obstacles from Western colonization remain in many governmental and scientific agencies and the worldviews informing them.

The failure of governmental agencies and national policies to include community-based management approaches that are attuned to reciprocal contributions is a significant barrier to achieving a sustainability transformation. One example in which this is being attempted is in southern Chile through marine and coastal areas for Indigenous peoples (MCAIP). This national policy aims to maintain Indigenous customary uses (fisheries, traditions, and ceremonies) with environmental sustainability goals, giving access and rights to manage marine spaces (Hiriart-Bertrand et al. 2020 ). However, there are at least two constraints. First, the MCAIP application is framed by Western science protocols (Hiriart-Bertrand et al. 2020 ), where Indigenous peoples have to demonstrate their customary historical uses associated with local areas. Second, 79 MCAIPs have been requested, but granting these seascapes can take many years because of government bureaucracy and resistance from industrial interests, such as salmon farming (Araos et al. 2020 ). We suggest that some of these limitations can be addressed by more fully integrating the reciprocal contribution approach into decision-making, thereby fostering the recognition of Indigenous and local lifeways in marine stewardship.

The rights of nature, depicted in ­figure  1 as part of the institutional–social–political dimension, can also be seen as an umbrella reciprocal contribution and represents a moral covenant between people and nature. The rights of nature stipulate that nature is a subject with rights and that humans are responsible for complying with these rights (Millaleo 2019 ). For example, in South America, Ecuador and Bolivia have started advocating for the rights of nature and have enshrined the concept into their constitutions (Guardiola and Gracía-Quero 2014 ). Chile is now in the middle of a new constitutional process, and nature–people reciprocity is part of current dialogue. For example, Salvador Millaleo, a Mapuche scholar, advocates that a new moral covenant in Chile must encompass obligations of reciprocity with nature and emphasizes that a new constitution should include the kinship notion between people and Mother Earth (Millaleo 2021 ). This highlights that reciprocal contributions can trigger a conceptual and practical intervention for restructuring institutions—a leverage point for a sustainability transformation (Abson et al. 2017 )—at national and international scales.

Cross-cutting reciprocal contributions

Although the categorization of reciprocal contributions is helpful to understand the many and varied forms these contributions can take, in reality, reciprocal contributions cut across multiple dimensions. For example, for sea gardens and corrales de pesca (biophysical dimension), people cultivated a kinship notion to nature (symbolic–linguistic–cultural dimension) through community-based management (institutional–social–political dimension). Coastal First Nations in Canada consider clams as marine relatives in a different form. Oral stories describe how the first lokiwey —a sea garden in the Kwak'wala language—was created by a mink, a powerful being. The mink established a precedent for following strategies that supported cultural and economic health (Deur et al. 2015 ). In Chile, some elders in rural communities mention that it is inappropriate to capture fish in fishponds during the spawning season because, like us (humans), they (fish) need privacy (Alvarez et al. 2008 ). Certainly, kinship notions, empathy, management strategies, and biophysical actions are connected. The future challenge is how these reciprocal contribution ideas can be used to reconnect people to nature, restructure institutions, and rethink how knowledge is created and used in seeking sustainability.

Understanding reciprocal contributions through methodological approaches

Several methodological frameworks can facilitate understanding of reciprocal contributions in a given social–ecological system (e.g., relational values, Chan et al. 2016 ; leverage points, Abson et al. 2017 ). In the present article, we showcase two approaches: a sense of place and the NCP framework. Psychological researchers and human geographers have emphasized how a sense of place can inform reciprocal actions in the human society (see Raymond et al. 2021 ). This approach depicts people's connection to places, encompassing attachments that people feel for a place embedded in meanings (Murphy et al. 2021 ). These meanings describe people's symbolic relations to a place (Raymond et al. 2021 ). Traditionally, a strong attachment leads to groups of people willing to advocate for nature in their home place, although there are multiple motivations for this advocacy (Masterson et al. 2017 ).

Investigating the sense of place, using quantitative (structured surveys) or qualitative (narrative interviews) tools, can reveal reciprocal contributions (see Raymond et al. 2021 ). For instance, in box 3, we show that local groups, who live around lakes in Bengaluru City, have led restoration efforts to generate reciprocal contributions for human well-being, agriculture, and migratory waterbirds. Murphy and colleagues (2021) used the sense of place as a methodological approach to understand that restoration efforts can have several motivations. For example, the remediation of pollution was an important goal for some citizens, and the collective memories of the healthy lake system in the past were also important motivations for old neighbors. In the 2000s, public protests started because people did not have access to restore and maintain lakes, and in the 2010s, the residents and the municipality started an agreement for comanagement (Murphy et al. 2021 ). The sense of place offers myriad ways of understanding nature–people reciprocity by identifying changes, differences, and consensus of multiple groups who inhabit social–ecological environments.

The NCP framework can also inform nature–people reciprocity. An outstanding case of this framework is the IPBES Pollination Assessment, which has local to global contributions (Díaz et al. 2018 , Hill et al. 2021 ). Due to the global relevance of NCP, we believe this inclusive framework should have a permeable capacity for feedback, including other voices beyond the IPBES groups. For example, Hill and colleagues (2021) briefly mentioned that interwoven and context-specific perspectives can capture bidirectional reciprocal relationships between nature and people. Hill and colleagues (2021) did not define reciprocity ; we offer a definition of reciprocal contributions that can create novel avenues to explore reciprocity. In addition, we provide examples with multiple dimensions and levels together to emphasize the role of the temporal scale for assessments.

In specific terms, the categorization of reciprocal contributions can also generate bridges or connections between NCP perspectives. On one hand, in the symbolic–linguistic–cultural dimension, we remarked that maintenance of options for biocultural continuity helps to support oral stories, rituals, nature defending, or habitat enhancement. On the other hand, in the generalizing perspective of NCP, the category of maintenance of options, which includes regulating, material, and nonmaterial contributions, is attuned to sustainability futures, but it only considers the more-than-human world (the “capacity of ecosystems, habitats, species or genotypes to keep options open to support good quality life,” Díaz et al. 2018 , table S1). As Thompson and colleagues (2020) suggested, the maintenance of options should embrace bidirectionality and should emphasize reciprocal relationships between people and nature. We believe that symbolic–linguistic–cultural dimensions spotlight the role of maintenance of options for biocultural continuity, where intergenerational knowledge is crucial for biocultural diversity.

We suggest that the idea of reciprocal contributions offers conceptual support to current pathways for sustainability transformation, particularly by emphasizing the embeddedness of people in nature, rethinking how knowledge is created and used, and restructuring institutions (Abson et al. 2017 ). Through many examples (see box 2 and piñon harvesting), we have demonstrated that it is necessary to explore lived experiences, actions (direct or indirect), and interactions of the reciprocity phenomenon where different dimensions and scales can offer more clues of nature–people relationships and restructuring institutions. We think that the maintenance of options for biocultural continuity can promote reciprocal contributions and can feed into frameworks such NCP. The biocultural continuity of reciprocity opens the door to discuss how governmental agencies promote an authentic inclusion of teaching nature–people reciprocity in formal and nonformal institutions. We know that Indigenous communities are making many efforts to pass traditional knowledge and customary management techniques from one generation to the next (Berkes and Turner 2006 ). Therefore, we think that the unveiling of reciprocal contributions can promote biocultural learning strategies, self-organization of societies, and adaptive capacities.

Currently, social–ecological frameworks mention nature–people reciprocity as an essential value (Chan et al. 2016 , Díaz et al. 2018 , Hill et al. 2021 ). In the present article, we seek to provide a more robust conceptualization of reciprocity because we think it can help address current and future sustainability challenges. From a global perspective, explicitly incorporating the idea of reciprocal contributions into interwoven perspectives of the NCP framework is possible and can promote a reflection of how knowledge of nature–people reciprocity is created, shared, and used. Ultimately, cultivating moral covenants that include a culture of gratitude to nature and authentic inclusion of reciprocity across different social institutions is vital to remedying our ecological crisis. At national and local scales, reciprocal practices from Indigenous and local communities can contribute to policy interventions into countries, such as the ongoing constitutional process in Chile. We believe that reciprocal contributions can support sustainability transformation by evidencing that nature–people reciprocity is happening all the time (and has been for millennia; Root-Bernstein and Ladle 2019 ), in many places, at different human scales. Therefore, we must give voice, value, and power to this kind of relationship, articulating strategies and tools for better understanding, learning, and implementation.

We thank all members of the Marine Ethnoecology Laboratory, at the University of Victoria. JO thanks particularly Hilda Gallardo, Flavia Morello, R. Rozzi, R Álvarez, C. Suazo, S. Rosenfeld, A. García, Karen Chapple, R. Newton, and C. Troncoso for comments and feedback. JO also thanks the funding obtained from Fondecyt Regular grant no. 1190984 and the support of project no. ANID/BASAL FB210018. NCB was supported by the Natural Sciences and Engineering Research Council of Canada. Jaime Ojeda ( [email protected] ) grew up with his grandmother Hilda Gallardo, a Mestizo-Chiloté Elder, hearing oral stories about traditional practices of the Chiloé archipelago in southern South America, Chile. These practices continued with Hilda building and stewarding an ancestral fish pond (Corral de Pesca in Spanish) for food, cultural, and social purposes, for herself, her neighbors, and the sea. Her story encouraged Jaime to study and understand nature-people reciprocity.

Author Biographical

Jaime Ojeda ( [email protected] ) is a PhD student in the School of Environmental Studies at the University of Victoria, in Victoria, British Columbia, Canada, and a researcher at the Cape Horn International Center, at the Universidad de Magallanes, in Punta Arenas, Chile. Anne K. Salomon is an ecologist and social–ecological researcher at the School of Resource and Environmental Management at Simon Fraser University, in Burnaby, British Columbia, Canada. James Rowe is a political ecologist, and Natalie C. Ban is a marine ethnoecologist, both in the School of Environmental Studies, at the University of Victoria, in Victoria, British Columbia, Canada. Together, we transcend disciplinary boundaries and territories to examine people–nature reciprocity and bring a range of perspectives that span the global north and south, and Western scientific and Indigenous knowledges.

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Nature, Literature and the Environment: Ecocriticism Analysis

Theory and Practice in Language Studies

The reciprocal relationship between humans and nature is determined based on their respective natures. This mutualism symbiosis is based on a relationship of use for mutual prosperity. Living together with nature means living in cooperation, mutual help and tolerance. The whole relationship becomes an inseparable entity; all things are interrelated and functional and have the same goal of protecting and preserving nature. Protecting the environment is key to the survival of fragile ecosystems, wildlife, and even humankind. However, the endless human needs often make humans act excessively, exploiting the environment as much as possible to meet the needs of life, resulting in severe environmental damage. This is the rationale for raising the theme of environmental conservation through literary media by referring to the concept and theory of eco-literature. The whole research is conducted using a qualitative descriptive method that focuses on content analysis, revealing the concept of...

Veda Publications, 2015

The study of literature has long been preoccupied with historical approaches. However, in recent years critics are increasingly aware of the relation between literature and geography, and drawing insights from the mutual study of these two fields. Nature and literature have always shared a close relationship as is evidenced in the works of poets and other writers down the ages in almost all cultures of the world. The world of literature throngs with works dealing with beauty and power of nature. However, the concern for ecology and the threat that the continuous misuse of our environment poses on humanity have only recently caught the attention of the writers. It is this sense of concern and its reflection in literature that have given rise to a new branch of literary theory, namely Ecocriticism. This research paper gives a brief history of the gradual growth of Ecocriticism as a post-modern literary approach. Ecocritics lay emphasis on the preservation of landscape in order to save the human race. Ecocriticism not only lays emphasis on the 'harmony' of humanity and nature but also talks about the destruction caused to nature by the changes which take place in the modern world for most of which man is directly responsible. Ecocriticism is a fairly new concept but it has gained importance rapidly. More and more scholars have become aware of it and they are eager to do their research in the field of Ecocriticism and other areas associated with it. There have also been numerous debates on whether to include human culture in the physical world. Despite the broad scope of inquiry all ecological criticism shares the fundamental premise that human culture is connected to the physical world, affecting it and affected by it.

Present paper focuses on relationship between human being and nature, man being the only literary creature on earth has personified and revered the nature in its varied form, and the ecological wisdom possessed by him speaks of divine status of Mother Nature in ancient times, due to advent of technologies and ignorance, man has called upon the wrath and fury of mother nature, present paper weaves itself around the journey of human being from ecological wisdom to ecological apocalypse.

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