Dajin daji
daji daji, a zahiri, shine asalin ingancin kasancewa da daji ko ba a sarrafa shi ba. Bayan wannan, an bayyana shi azaman ingancin da aka samar a cikin yanayi [1] kuma wanda ba a yi amfani da shi ba. [2] Kwanan nan, an bayyana shi a matsayin "kyakkyawan aiki tsakanin kwayoyin halitta da yanayi inda aka hadu da gaskiyar dabi'un asali, yana ba da damar gina tsarin dindindin" da kuma "tasirin muhalli mai cin gashin kansa na kwayoyin da ba na mutum ba". [3][4]
 Dajin daji | |
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Ra'ayoyin al'adu game da daji
gyara sasheMutane sun binciki bambancin daji da kuma kamewa a cikin tarihin da aka rubuta. Babban aikin farko na wallafe-wallafen, Epic of Gilgamesh, ya ba da labarin wani mutumin daji Enkidu a adawa da Gilgamesh wanda ke nuna wayewa. A cikin labarin, Gilgamesh ya ci Enkidu kuma ya zama mai wayewa. Al'adu sun bambanta a cikin ra'ayinsu game da rabuwa da mutane daga yanayi, tare da wayewar yamma da ke nuna bambanci tsakanin su biyu yayin da al'adun 'yan asalin mutane da yawa koyaushe suna ganin mutane a matsayin wani ɓangare na yanayi. Ra'ayi game da matsayin mutum a cikin yanayi da wayewa ya canza a tsawon lokaci. A cikin wayewar yamma, alal misali, Darwinism da muhalli sun sabunta fahimtar mutane a matsayin wani ɓangare na yanayi, maimakon rabuwa da shi.
Sau da yawa ana ambaton daji a cikin rubuce-rubucen masu ilimin halitta, kamar John Muir da David Brower, inda ake sha'awarsa saboda sabo da bambancinsa. Henry David Thoreau ya rubuta "A cikin daji shine kiyaye duniya". Wasu masu zane-zane da masu daukar hoto kamar Eliot Porter suna bincika daji a cikin jigogi na ayyukansu. Fa'idodin sake haɗuwa da yanayi ta hanyar ganin nasarorin daji yanki ne da ake bincika ta hanyar ilimin halayyar halittu.
Kokarin gano halaye na daji sun bambanta. Ɗaya daga cikin la'akari yana ganin daji a matsayin wannan ɓangaren yanayi wanda mutane ba za su iya sarrafawa ba. Halitta tana riƙe da ma'auni na cin gashin kanta, ko daji, ban da gine-ginen ɗan adam.[5] A cikin Wild by Design, Laura J. Martin ta sake nazarin ƙoƙarin sarrafa yanayi yayin girmamawa har ma da samar da daji na wasu nau'o'in. Wani nau'i na wannan taken shine cewa daji yana samar da abubuwa na halitta, yayin da mutane ke samar da abubuwa masu wucin gadi (wanda mutum ya yi). [6] Rashin tabbas game da bambancin da ke tsakanin halitta da na wucin gadi yana motsa yawancin fasaha, adabi da falsafar. Akwai ra'ayi cewa abubuwan da aka samar da su na halitta suna da kyau a kan abubuwa na wucin gadi. Gidajen namun daji na zamani suna neman inganta lafiyar da ƙarfin dabbobi ta hanyar kwaikwayon saitunan halitta, a cikin ƙaura daga tsarin da mutum ya yi.
Wani ra'ayi game da daji shine cewa tsari ne na zamantakewa, kuma ba za a iya la'akari da mutane ba. Kamar yadda ake da'awar daji inganci ne wanda ke ginawa daga dabbobi da yanayin halittu, sau da yawa ba a yi la'akari da shi a cikin ka'idodin ragewa don yanayi.
A halin yanzu, hangen nesa na muhalli yana ganin daji a matsayin " (matakin) biyayya ga matsin zabin yanayi", da yawa daga cikinsu suna fitowa da kansu daga biosphere. Don haka wayewar zamani - wanda ya bambanta da dukkan bil'adama - ana iya ganinsa a matsayin karfi 'marasa halitta' (marasa daji) yayin da yake keɓe yawan jama'arta daga hanyoyin zabin halitta da yawa, gami da gasa tsakanin jinsuna kamar farauta da cututtuka, da kuma wasu abubuwan da ba a san su ba.
Dajin daji a cikin dabbobi
gyara sasheMuhimmancin kiyaye daji a cikin dabbobi an gane shi a cikin gudanar da Yankunan jeji. Cinye dabbobin daji a cikin wuraren shakatawa na kasa misali, yawanci ana hana shi saboda dabbobi na iya rasa ƙwarewar da suke buƙata don kula da kansu. Har ila yau, tsoma baki na ɗan adam na iya ɓata matsin lamba na zaɓin yanayi a kan yawan jama'a, yana samar da wani nau'i na domestication a cikin namun daji (Peterson et al. 2005).
Tameness yana nuna raguwa a cikin daji, inda dabbobi suka zama masu sauƙin sarrafawa ta mutane. Wasu dabbobi suna da sauƙin ta'aziyya fiye da wasu, kuma suna da sauƙaƙe ga domestication.
Matsayi na ƙididdiga don daji na linzamin kwamfuta
gyara sasheA cikin yanayin asibiti, an yi amfani da daji a matsayin sikelin don kimanta sauƙin da za a iya kama nau'ikan beraye na dakin gwaje-gwaje daban-daban da kuma sarrafa su (Wahlsten et al. 2003):
Wildness
rating |
Halin halayyar | |
|---|---|---|
| Kamawa | Gudanarwa | |
| 0 | Ƙananan juriya | Ƙananan gwagwarmaya |
| 1 | Yana guje wa taɓa ta hanyar gudu a kusa da cage | Squeaks ko squeals |
| 2 | Jumping a kan bango na cage | Gwagwarmaya mai ƙarfi da / ko karkatarwa, girgiza |
| 3 | Yana tsalle daga cikin cage gaba ɗaya a kan tebur | Yunkurin cinyewa |
| 4 | Yana gudu daga kusa da cage | Mai gwaji na cinyewa |
| 5 | Jumping daga tebur ko na'ura a ƙasa | |
| 6 | Yana gudana a kusa da dakin | |
A wannan ma'anar, ana iya fassara "wurin daji" a matsayin "yayin amsawa da damuwa ga sarrafawa". cewa babu wata alaƙa da ta dace tsakanin wannan ma'anar da yanayin daji da kansa, saboda wasu dabbobi a cikin daji ana iya sarrafa su da ɗan damuwa ko babu dalilin damuwa. Koyaya, wannan ma'anar tana nuna a sarari juriyar dabba ga sarrafawa.
Matsayi na domestication
gyara sasheZa'a iya tsara tsarin rarrabuwa yana nuna bakan daga daji zuwa jihohin dabbobi na gida:
- Wild: Wadannan nau'o'in suna fuskantar cikakken rayuwarsu ba tare da sa hannun mutum ba.
- An haife su a gidajen namun daji ko lambuna na tsire-tsire (bautar): Wadannan nau'o'in suna kula da su kuma wani lokacin ana kiwon su a ƙarƙashin ikon ɗan adam, amma sun kasance a matsayin rukuni da ba za a iya rarrabe su ba a bayyanar ko halayensu daga takwarorinsu na daji. (Zoos da lambunan botanical wani lokacin suna nuna dabbobi da tsire-tsire na gida ko na daji kamar raƙuma, mustangs, da wasu orchid.)
- An haife su ne don kasuwanci (bautar ko semidomesticated): Wadannan nau'o'in ana kiwon su ko noma su da yawa don abinci, kayayyaki, ko cinikin dabbobi, amma a matsayin rukuni ba a canza su sosai a bayyanar ko halayyarsu ba. Misalan sun hada da giwa, Tsuntsu, deer, alligator, cricket, lu'u-lu'u, da ball python. (Wadannan nau'o'in wani lokaci ana kiransu da wani bangare na gida.)
- Gida: Wadannan nau'o'in ko iri-iri ana kiwo da su a ƙarƙashin ikon ɗan adam na tsararraki da yawa kuma ana canza su sosai a matsayin rukuni a bayyanar ko halayyar. Misalan sun hada da canary, kurciya, budgerigar, furen furen furotin, karnuka, Cats, tumaki, shanu, kaji, llamas, aladu na Guinea da beraye na dakin gwaje-gwaje.
Wannan tsarin rarrabuwa ba ya lissafa abubuwa masu rikitarwa da yawa: kwayoyin halitta, yawan mutanen daji, da kuma Haɗuwa. Yawancin jinsunan da ake nomawa ko kiwo yanzu ana canza su ta hanyar kwayar halitta. Wannan yana haifar da wani nau'i na musamman daga cikinsu saboda yana canza kwayoyin a matsayin rukuni amma a hanyoyi daban-daban na gidaje na gargajiya. Kwayoyin daji mambobi ne na yawan mutanen da aka haifa a ƙarƙashin ikon ɗan adam, amma yanzu suna rayuwa da yawaita a waje da ikon ɗan adam. Misalan sun hada da mustangs. Hybrids na iya zama daji, na gida, ko duka biyun: mai kunnawa shine haɗin dabbobi biyu na daji, jaki shine haɗin dabba biyu na gida, kuma beefalo shine giciye tsakanin daji da dabba ta gida.
Dajin daji a cikin ilimin halayyar ɗan adam
gyara sasheBabban ra'ayi na ilimin kimiyyar halittu shine cewa yayin da tunanin ɗan adam ya samo asali ne daga duniyar zamantakewa ta zamani, duniya mai zurfi za ta iya yin wahayi da ta'aziyya da ita, saboda wannan shine filin da ta samo asali. Ba za a iya fahimtar lafiyar kwakwalwa ko rashin lafiya a cikin ƙayyadadden mahallin abubuwan da ke faruwa a cikin ƙwaƙwalwa ko alaƙar zamantakewa ba. Ɗaya kuma dole ne ya haɗa da dangantakar mutane da wasu nau'o'i da yanayin halittu. Wadannan dangantakar suna da tarihin juyin halitta mai zurfi; sun kai ga dangantaka ta halitta a cikin tsarin kwakwalwarsu kuma suna da zurfin mahimmancin tunani a halin yanzu, duk da birni. Mutane sun dogara da yanayin lafiya ba kawai don rayuwarsu ta jiki ba, har ma da lafiyar hankali.
Dauta a cikin falsafar siyasa
gyara sasheMa'anar yanayin yanayi ta fara fitowa ne daga masanin falsafar Ingilishi na karni na 17 Thomas Hobbes a cikin Leviathan . Hobbes ya bayyana ra'ayin a cikin kalmar Latin bellum omnium contra omnes, ma'ana "yaƙin kowa da kowa. " A cikin wannan jiha kowane mutum yana da haƙƙin halitta don yin komai don kiyaye 'yancin kansa ko aminci. An san shi sosai, ya yi imanin cewa irin wannan yanayin zai haifar da "yaƙin kowane mutum da kowane mutum" kuma ya sa rayuwa "ta kasance mai zaman kanta, matalauta, mara kyau, mai banƙyama, da gajere".
Ra'ayin Hobbes ya kalubalanci a karni na sha takwas daga Jean-Jacques Rousseau, wanda ya yi iƙirarin cewa Hobbes yana ɗaukar mutane masu zaman kansu kuma kawai yana tunanin su suna rayuwa a waje da al'ummar da suka girma a ciki. Ya tabbatar da cewa an haifi mutane ba masu kyau ko marasa kyau ba; mutane ba su san mugunta ko nagarta ba tunda ba su da wata dangantaka da juna. Ayyukansu marasa kyau sune samfurori na wayewa musamman matsayi na zamantakewa, dukiya, da kasuwanni. Wani zargi da Karl Marx ya gabatar shine ra'ayinsa na jinsuna-kasancewa, ko kuma damar da mutane ke da ita don dangantaka mai ƙarfi, kirkira, da haɗin kai tsakanin juna. Ga Marx da sauransu a cikin layin ka'idar mahimmanci, dangantakar zamantakewa da aka ware da kuma hana cikar wannan damar (duba anomie).
Ra'ayin David Hume ya haɗu kuma ya kalubalanci ka'idodin Rousseau da Hobbes. Ya ce a cikin yanayin halitta an haife mu mugunta da mugunta saboda, alal misali, kukan jaririn da ke buƙatar kulawa. Kamar Rousseau, ya yi imanin cewa al'umma tana tsara mu, amma an haife mu mugunta kuma ya rage ga al'umma ta tsara mu cikin wanda muke zama.
Thoreau ya yi maganganu da yawa game da daji:
A cikin daji shine kiyaye duniya. - "Tafiya"
Ina so in faɗi kalma don Yanayi, don cikakkiyar 'Yanci da Kyakkyawanci, kamar yadda ya bambanta da 'Yanci Da Al'adu kawai na farar hula, - don ɗaukar mutum a matsayin mazaunin, ko wani ɓangare da ɓangaren Yanayi, maimakon memba na al'umma. - "Tafiya"
Ina sha'awar daji, yanayin da ba zan iya sanya ƙafa ta ba, dazuzzuka inda itace ya kasance har abada yana raira waƙa, inda sa'o'i suke da sassafe, kuma akwai raɓa a kan ciyawa, kuma rana ba ta da tabbaci har abada, inda zan iya samun mai kyau wanda ba a sani ba don ƙasa game da ni. - Jarida, 22 Yuni 1853
Yayin da na dawo gida ta cikin dazuzzuka tare da igiyar kifi, yana bin sandar ta, yanzu yana da duhu sosai, na ga wani katako da ke sata a kan hanyar da nake ciki, kuma na ji wani abu mai ban mamaki na farin ciki mai ban tsoro, kuma an jarabce shi sosai don kama shi kuma ya cinye shi ba tare da la'akari ba; ba cewa na ji yunwa a lokacin ba, sai dai wannan daji wanda yake wakiltar. - Walden
Abin da muke kira daji wani wayewa ne ba na namu ba. - Jarida, 16 Fabrairu 1859
A cikin daji shine kiyaye duniya. - "Tafiya"
Muna buƙatar tonic na daji - don yin yawo a wasu lokuta a cikin marshes inda bittern da meadow-hen haka suna ɓoye, kuma suna jin muryar snipe; don ƙanshin murmushi inda kawai wasu tsuntsaye masu zaman kansu suka gina gidajensu, kuma mink yana yawo tare da ciki kusa da ƙasa. - Walden
Ba kome ba ne a yi mafarki game da daji mai nisa da kanmu. Babu irin wannan. - Jarida, 30 ga Agusta 1856
Mafi rai shine mafi daji. - "Tafiya"
Duk abin da bai zo ƙarƙashin ikon mutum ba ne. A wannan ma'anar maza na asali da masu zaman kansu ba su da kyau - ba a horar da su ba kuma al'umma ta rushe su. - Jarida, 3 ga Satumba 1851
Trench ya ce mutumin daji mutum ne mai son rai. To, mutumin da ke yin abin da yake so ko yake so, mutumin da yake da bege da kuma halin da ake ciki a nan gaba, domin ba wai kawai mai taurin kai yana son rai ba, amma mafi mahimmanci kuma yana da juriya. Mutumin da ke da taurin kai, yana magana yadda ya kamata, shi ne wanda ba zai yi ba. Ƙarfin tsarkaka shine kyakkyawar jeji, ba kawai niyya ba. Makomar ba ta da kyau, domin za su yi; kuma Mai Iko Dukka yana da kyau fiye da komai, kamar yadda aka ƙaddara. - Jarida, 27 Yuni 1853
Dubi kuma
gyara sashe
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manazarta
gyara sashe- ↑ Thoreau 1906.
- ↑ Ritvo, Harriet (2004-04-01). "Animal Planet". Environmental History (in Turanci). 9 (2): 204–220. doi:10.2307/3986084. ISSN 1084-5453. JSTOR 3986084.
- ↑ Cookson, L. J. (2011). "A definition for wildness". Ecopsychology. 3 (3): 187–193. doi:10.1089/eco.2011.0028.
- ↑ Cantrell, Bradley; Martin, Laura J.; Ellis, Erle C. (2017). "Designing Autonomy: Opportunities for New Wildness in the Anthropocene". Trends in Ecology & Evolution. 32 (3): 156–166. doi:10.1016/j.tree.2016.12.004. ISSN 1872-8383. PMID 28108135.
- ↑ Evanoff, Richard J. (2005). "Reconciling Realism and Constructivism in Environmental Ethics". Environmental Values. 14 (1): 61–81. doi:10.3197/0963271053306113. ISSN 0963-2719. JSTOR 30302054.
- ↑ Hoaen, Andrew (2019). "Wildness: Conceptualising the wild in contemporary environmental archaeology". Internet Archaeology (53). doi:10.11141/ia.53.3.
Tushen
gyara sashe- Callicott, J. B., "Rashin amincewa da kuma madadin ra'ayin jeji", Wild Earth 4: 54-59 (2004).
- Cookson, L. J., "Wildness, abokin tarayya da aka manta da juyin halitta", Gatherings (Journal of the International Community for Ecopsychology), 2004.
- Evanoff, R. J., "Sakamako da hakikanin gaskiya da constructivism a cikin ka'idojin muhalli", Muhimmancin Muhalli 14: 61-81 (2005).
- Micoud, A., "Game da Sabon Dabba na daji: Dabbobin 'Naturalised Rayayyu"", Natures Sciences Sociétés 1: 202-210 (1993).
- Peterson, M. N. et al, "Rashin namun daji ta hanyar domestication: yanayin maɓallin dabba mai haɗari", Conservation Biology 19: 939-944 (2005).
- Thoreau, H., "Walking" a cikin Rubuce-rubucen Henry D. Thoreau (Walden edition), Boston: Houghton Mifflin da Kamfanin, 1906 Archived 2016-06-06 at the Wayback Machine.
- Wahlsten, D., Metten, P. da Crabbe, J. C., "Sakamako na kimantawa don daji da sauƙin sarrafa berayen dakin gwaje-gwaje: sakamakon nau'ikan nau'ikan 21 da aka gwada a cikin dakunan gwaje-gaje guda biyu", Genes, Brain and Behavior 2: 71-79 (2003).