THE INDIGENOUS PEOPLES’ ECOLOGY SUSTAINABLE AND INTEGRATED POLICY

Indigenous/aboriginal/tribal people (IP) are the most important part of the ecosystems and environmental dialogue and praxis. They are inextricably linked to nature: practices among the Andean peoples’ world is divided into the human and domesticated: the wild—species, ecosystems, water; and the sacred and ancestral. Their goal is holistic wellbeing, which is achieved through balance between these three worlds. However, with the globalization there are direct impact factors on environment: 1. Population, 2. Consumption, and 3. Technology which decide how much spacious and resources are used and how much waste is produced to meet consumption needs. The direct impact factors on environment which is enjoyed in the current lifestyle of the developed countries if it were to be by everyone, more than three additional planets would be required. That is why Mahatma Gandhi said that the earth has everything but not enough to satisfy the greed of man. Thus, if the world is following the consumption pattern of greedy developed countries three additional planets are required. In my view, these additional planets can be the Mars, the Moon, and another planet may be explored. Are we ready for it, folks? The earth has water in abundance unlike other planets. Perhaps the Mars and the Moon are expected to have existed with the hope of water bodies. These planets are already attempted to be conquered with the countries’ flags pitched so far in different locations as moon imperialism and exploration, especially as the Chandrayan 3 soon lands on South Pole of the moon, Indian would be the fourth country to be there. As to the earth earth, land or more aptly homeland is attached with nationalism so are other planets in the process of colonization and imperialism. Land turns into territory only insofar as it is “monopolized” and ‘captured by any state and/or nation.’ Territory, unlike land, has a few characteristics. Territory is an object of ownership and ‘colonization’, while land is not. In any ‘communal mode of power’ as one’s entitlement to land follows from one’s membership to a particular community. Scientific movies are made depicting Aliens/ indigenous people on Mars. Collective ownership of land gives one only authority of using but not owning it. Then land belongs to community or community belongs to land? Here ethnographic and ecological interpretation on mode of use of land surfaces. Maurice Godelier identified land use in the hills as patterned after ‘kinship relations’ within the community in terms of its exchange and actual utility. There is a sort of segregating between land and labour apparently establishes a regime of individual ownership within the community that gives rise to an inevitable landless section. However, the protection of freedom to preserve land (land and territory borderline definition in mind) is enshrined in Indian constitution called Sixth Schedule for the tribes of Northeast India that recognizes traditional custom regulating outsiders access to land and its resources belonging to a community of a tribe per se. Many indigenous peoples live in forests that have become their traditional territories. Their way of life and traditional knowledge has developed in tune with the forests on their lands and territories. Unfortunately, forest policies commonly treat forests as empty lands controlled (Khas land) by the State that are available for ‘development,’ such as logging, plantations, dams, mines, oil and gas wells and pipelines and agribusiness. These encroachments often force indigenous peoples out of their forest homes and has led to the need to define why and for whom is ecological conservation and development important for. The work piece seeks to study how the policy of sustainable forest management seeks to addressing sustainable development through the diverse interest of protecting the human rights of indigenous people to inhabit their natural dwellings of forest, conserving the ecological concerns and sustaining development. The indigenous peoples’ place is rural in most cases. The care giving of the ecosystem is done by these people in terms of ecological balance in the integrated system of framework theoretical implication which is empirically practiced. Therefore, their welfare and survivalists approach to maintain ecosystem is of prime importance. After all they are human beings not animals. But even certain animals are considered as endangered species, why cannot be the case of these people? Indeed they deserve special law to preserve them so that the ecology and cosmological implications on earth can be maintained sustainably. Thus, ecology, bio-linguistic, and bio-cultural diversities play environmental solutions that transcend national boundaries as a feature of international politics. Ecology is the study of these relationships between plants, animals, people, and their environment. Among these, particularly indigenous people maintain ecological balance through their interaction by their constant touch with nature. But this kind of interaction between indigenous people and nature has been disturbed with the advent of globalization/government/corporate interference in the name of development in indigenous heartlands. Particularly with this came exploitation of their land and resources for the greedy capitalists/communists (they both are imperialists: neo-colonialism). Where land and resources are taken over by the corporate or otherwise and as such the indigenous people’s survival is threatened at the detriment of the ecological balance affected as they are inextricably linked.