Land Ethics Essay Example

The analogy of Odysseus girl slaves by Leopold is meant to elicit an understanding of the ecological evolution of man and the relationships between each other, property and the society in general. Mosaic Decalogue is an aspect of ethics that dealt with the relationship among individuals. Individuals were treated based on their intrinsic economic value as well as the position occupied in the society as guided by the set norms. These norms in Odysseus's Greece only covered the wives but did not extend to the slaves (Leopold, 1949, p.202). The killing of the slaves was, therefore, a matter of no moral integrity but a matter of convenience. The slave-girls just like land or property no longer held no value to the proprietor due to their misconduct in his absence. Leopold demonstrates that there are no established ethical dealings with land and just like Odysseus girls the owner of land is not obliged to act in favor of land values and, in case of such acts, it will be at his/her pleasure or freedom.

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Leopold argues that the principal obligations of conservation that are focused on economic gain alone are baseless. These entail the minimal or no value elements left in the government's care; a good example includes the biotic communities of marshes, dunes, and deserts while private owners strive to be custodians of elements considered economically productive. Such a notion excludes the incorporation of ethics in the conservation of the majority members of "the land" community who have no economic value. The later cannot be sold or used to add value to their economically valuable counterparts; examples include, but not limited to, wildflowers, insects and rodent. During times when there are threats to the existence of non-economic members, conservationists have created reasons to give the species economic importance. Leopold gives an example on the extinction of songbirds; ornithologists prevented the birds' extinction on the basis that they feed on insects (Leopold, 1949, 210). According to Leopold, (1949, p.214), it is hopelessly "down-sided" because all the other elements of "the land" community with the limited economic value attached are also crucial to the healthy and sustainable functionality of "the land" circuit. Therefore, the elements are interdependent in the flow of energy and extinction of one or more element through drastic means by man results in an imbalance.

The land pyramid is a system depicting the flow of energy through a circuit called biota (Leopold, 1949, 215). The pyramid places soil at the bottom level, followed by plants and consequently animals depending on their food chains. Herbivores are placed on top of plants, followed by omnivores and eventually carnivores at the top. Humans fall into the category of omnivores, feeding on both plants and animals. The level the bottom supplies food or energy to that at the top. When the plants and animals die and decay, they give back the energy to the soil in the form of nutrients (Leopold, 1949, 215). Different locations have different biota, the introduction of a foreign species in the biota causes a shift in one part or many parts of the energy circuit. The biota can change naturally through evolution over a long period or through human forces which can be violent and fast (216). Leopold recommends limited violence in dealing with biotas though he notes that some are more resilient to change than others (Leopold, 1949, 218).

Leopold believes that human-made changes are different from evolutionary changes in the order and magnitude at which they affect the biotic pyramid. The long and local changes occurring in the pyramid are responded to by the adjustment from other parts to form a complete circuit (Leopold, 1949, p.216). The later helps in limiting the flow of vital energy outside the channel (Land Pyramid). The tools invented by man facilitates this change in a rather rapid and unpreceded scope that cannot be responded to by other energy levels on the pyramid. For example, the construction of dams blocks the flow of energy from the river to the animals and plants which depend on the water to keep the energy flowing, therefore, making it hard or other components of the land to adjust to the new order.

The ethical relation to land according to Leopold, (Leopold, 1949, p.204), entails not only considering the economic value but also having love, respect and adoration in the way we treat "the land" (including soils, plants, waters, and animals). I agree with this sentiment as the ecological ignorance associated with the basic view of land based on solely economic value consideration (results in misuse) continues to bar the society from realizing the poor health state of "the land". Love and respect for "the land" is the intimate knowledge that is vital in ensuring both short and long-term commitment to making harnessing the value of land resources ethically and sustainably. Through the Leopold's "land pyramid" it is evident that man and other life forms are dependent on land for health and nourishment just as land is also dependent on man for its health (Leopold, 1949, p.215). Without love, care and admiration that create proper land ethics the interdependencies between the various levels of the land pyramid hare violated. The latter may result in catastrophic challenges for all species such as flooding. Therefore, the way individuals relate with each other should be extended to accommodate the land community not only for the sake of other occupiers of the pyramid but also for our continued survival.

I also agree with Leopold that the key to developing land ethics is ecological knowledge. Since land is the primary source of fertility and health for man, it requires care through proper land use that is fostered by wisdom. Gaining such sense involves the guidance of ecological knowledge. Ecological knowledge eases the sensitization of individual's and community as a whole on sustainable land use practices. Having ecological wisdom further develops the structural frameworks guiding the land ownership norms which motivate private owners of land to act responsibly towards land by carrying out practices aimed at sustaining its use not only for individualized self-gains but for the benefits of generations to come. Such knowledge, therefore, defines what ideal conduct is for owners of land by providing alternative and compatible ways of appreciating and utilizing land as a resource vital for continuity of life. Additionally, ecological knowledge helps in defining the laws which play a central role in educating members of the community about the right and wrong conduct. The laws set the ethical values and moral guidelines that must be adhered to protect land as part of the society's fabric.

Conclusion

The development of land ethics and ecological knowledge towards land has continually evolved but at a somewhat lethargic pace. The social norms have changed the perception of individuals; however, views towards land as a source of economic gain remain unchanged. These uninterrupted views have resulted in increased deterioration of land health through violent changes, thus, affecting the stability of the "land pyramid". Leopold's perception of treating "the land" with the same moral conscience as we treat each other will go a long way in revitalizing the stability of the "land pyramid" by ensuring health standards and practices towards land use.

References

Leopold, A. (1949). A sand county almanac: With other essays on conservation from Round River. Oxford University Press.