Parker Wetlands Argument Analysis

Environmental ethics has widely circled around human interactions with biotic ecosystems. Little voice has been given to city residents who are overexposed to environmental hazards. It is a subject rarely touched upon by mainstream environmentalist. Though conservation efforts receive much media attention and advocacy, environmental pollution in urban areas inhabited by minorities and the impoverished receive less attention despite it clearly being a grave injustice. It fact, it can be argued that minority and impoverished neighborhoods are deliberately targeted by corporations and governmental agencies because of the inherit vulnerability of the inhabitants. It is no secret that the impoverished in this country frequently live in areas characterized

Canada, like so many other countries in the world continues to deal with many different environmental resource issues. Throughout our history, one of the issues affecting our country has been the treatment of our First Nations people. For the purpose of this paper, the focus will be on the safe water crisis facing Canada’s First Nations communities. The Oxford Dictionary (2016) defines a crisis as a time of great difficulty or danger. The research included will help clarify the reality of the Canada’s First Nations safe water crisis. Despite some improvements over the past few decades, many of our First Nation citizens still lack access to safe and clean water. Our reserves have water that is contaminated, difficult to access or toxic because of outdated and faulty treatment systems. (Klasing, 2016) This safe water crisis is in need of immediate attention. It is Canada’s responsibility to provide the right to clean and safe water for all of its citizens.

Giving full credit to restricting the Mississippi River as the culprit for loss of wetlands is not accurate. The booming oil and gas exploration of the 1970’s and 1980’s merits a name on the marquee as well. The pipelines and canals used to transport the resources to the outside world placed a great deal of stress on the fragile wetlands. Erosion from the barges in and out of the marshes as well as the salt water allowed into the fresh water, providing a precarious habitat for fresh water species – flora and fauna alike. Plants provide root systems to hold soil in place. Fish and fowl provide an economy for the area. Enter

The concept of social justice, and the environment have always been under great threat. However is it possible to mend the two, combine them together, in order to create an equal atmosphere and a sustainable society? The majority of the population have always wanted to prevent the minority in gaining their rights in fear of losing their power, and the nature conquerors have disregarded the wilderness’ needs in fear of losing their profit. Environmental activists and advocates have sought to bridge the gap between the complicated and divisive relationship between the natural world and the advancing technological world. Rebecca Solnit, Wendell Berry, and John Muir all recognize the explicit relationship between social justice and the respect for the natural world.

Silver Creek Wetland Complex is a rare coastal wetland found along the eastern side of the Nottawasaga Bay Shoreline. It falls within the town boundary of the Town of Collingwood, which was formally a part of the Town of Blue Mountains. Because the area is a part of the greater Silver Creek Watershed, the marshy land is classified as a Schedule B Category 1 land under Environmental Protection as per the Official Plan of the Town of Collingwood. Blue Mountain Trust Watershed Practice monitors the watershed and the significant wetland is protected and maintained by Nottawasaga Valley Conservation Authority. The 2700 Ha watershed flows through the “Lake of Clouds” by Castle Glen, down the Niagara Escarpment, where the 160 Ha complex at the

If the government designates certain areas within a community to be "wetlands," and therefore illegal to build upon, what happens to land not classified as "wetlands" within the community?

I care deeply about the planet Earth, the home humans originate from, so it pains me to watch “modern” society devastate natural life across the board. I feel personally connected to the issue of how we use our land. Having lived in the Lee County area since birth, I have noticed just in our own little part of the world how much “development” can change things. There used to be so much more plant life: trees, grasses, flowers and a myriad of other greenery. What was once considered “empty” lots, by some, have been adapted to suit human desires be it additional roads, restaurants, shopping malls, and a continuing spread of “chain” corporate industries. Beyond human structures, huge amounts of land also are cultivated for industrial farming

Aldo Leopold is on the forefather of modern environmentalism. His book, A Sand County Almanac, is based on the notion of viewing land as a community and as a commodity. In the chapter “The Land Ethic”, Leopold invokes a rethinking of our relationships to our world and is based on the principle that ethics are “a process in ecological evolution” (238). Leopold describes the stages of ethic evolving and explains that the rules for socializing were originally defined for human beings. These rules are expanded upon in the next stage of “Ethical Sequence” (237-238), describing how humans interact toward their community. The third stage is the ethics between humans and the land. Upon analyzing “The Land Ethic” I have come to the conclusion that in order to have respect and ethic for land, or anything, one must make a personal connection.

Here the authors address an important solution; allow residents to hire their own experts from the community who are well versed in delivering the proponents message to the residents in a manner that does not exclude anyone from the process. The landfill began operating in 2006, as the proponents deemed there was not any substantive opposition to the project through official Environmental Impact Assessment (Deacon & Baxter, 2013). Deacon and Baxter in this case set out to understand the role and relation between power and participation as it relates to procedural environmental justice in order to challenge understanding of environmental justice and cease production and reproduction of environmental injustice. The residents protested as they felt they were being sacrificed for economic growth, “the landfill has become a symbol of the slow decline of the community of Lincolnville” (Race and Waste in Nova Scotia, 2006). They call this environmental racism, which is the racial discrimination in the enforcement of environmental rules and regulations, targeting minority communities for the siting of polluting industries or the exclusion of people of color from public and private boards, commissions and regulatory bodies (Race and Waste in Nova Scotia,

Based on research completed by University of Minnesota soil scientists, the state mandates that every wetland should be protected by a 50-foot buffer zone. The City of Lilliput, a rural town located 30 miles north of St. Cloud, Minnesota, increased the buffer zone to150 feet in1990 within their municipality. The rationale behind Lilliput’s increase was because the town is zoned for predominantly rural uses, i.e. farming and cattle ranching. Due to the animal wasted and farmers’ use of pesticides on their crops, the Town Council felt that increasing the buffer around surrounding wetlands would better protect it from these sources of contamination than would the state minimum of 50

Cole and Foster (2002) describes how many of the Native environmental justice struggles were focused around land and environmental exploitation (p. 26), both of which can be seen with the case of clear cutting in the Grassy Narrows community (Keewatin v Minister of Natural Resources, 2011), as well as with the issues surrounding the case of mercury pollution (Grassy Narrows and Islington Indian Bands Mercury Pollution Claims Settlement, 1986). This is an environmental justice issue because the Grassy Narrows people continually have to deal with environmental racism. Both of the examples mentioned above, along with the fact that they are still battling out in court their right to clean water and harvesting rights that sustains their livelihood (Keewatin v. Ontario Natural Resources, 2013) show how indigenous communities are still facing environmental racism in Canada.

Coming from an uncultivated society, such as the one that brought farming and ranching to the settlement of North America, humans have retained some sensitivity to environmental issues as they derived their livelihood directly from the land. But with the advance to an urban or metropolitan society, there has been a major disconnect between humanity and nature. Today’s urban society is provided with mowed parks, paved playgrounds, plush automobiles to move the public around on asphalt roads, housing with automatically regulated heat and cooling, and supermarkets with shopping carts and baskets, in which people can gather their food supplies from orderly shelves and freezers. Aldo Leopold’s “land ethic” term suggests that humans stop treating the land as a mere object or a resource, like how the world does today. For Leopold, land is not merely soil, like the public would think of today; land is a fountain of energy, flowing through a circuit of soils, plants, and animals.

In refutation to Locke’s state of nature argument, we can look towards Hobbes, Rousseau, and Mill to provide us with insightful objections. It can be claimed that first society should not have the right to self-determination but instead the right to self preserve, that property rights are social institutions and not inherent natural rights, and finally that not everyone in society is guaranteed property rights.

Environmentalism has always been two sided. Nature versus urban. locals versus national. Frequently, large tracts of public and federal land are bought and developed by industry. Pristine wilderness turned to bustling epicenters of human activity, all in the name of progress and economic growth. This tale of preserving natural wilderness is one that begins with John Muir, an advocate against the taming of Yosemite national park and the Hetch-Hetchy reservoir, while the head of the US Forest Service, Gifford Pinchot, insisted on the reservoir to supply the city of San Francisco with water. This timeless epic of conservation or preservation brings us to the Jumbo Valley, a vast expanse of uninhabited, pristine wilderness home to diverse

The number of people living in urban areas is dramatically increasing across the world. Currently, 75 % of people live in cities in the developed world, (Bernhardt E.S. and Palmer M.A, 2007) despite such high percentage many do not get access to the green and blue spaces available, in other words cannot interact with nature. According to the United States Environmental Protection Agency green spaces are ‘land that is partly or completely covered with grass, trees, shrubs or other vegetation’ (Environmental Protection Agency, 2014) This includes community gardens, parks as well as cemeteries. (Environmental Protection Agency, 2014) On the other hand, blue spaces include rivers, canals and lakes. (Sally, M, 2010) As urbanisation increases, it will pose a greater threat to nature such as pollution, habitat destruction, erosion and colonisation of native species. There are various ways to engage with nature. However, one reason for green and blue spaces not being utilised effectively by people may be due to people being unaware of the values that these have and the crucial functions they undertake in the ecosystem such as recycling nutrients and controlling the hydrological cycle.