Overview of colonial environmentalism: Challenge the concept of colonial nature from the perspective of biological culture

Summary: This article criticizes the neglect of natural and environmental issues to go to colonial theory. By analyzing the natural concept of colonial views, the author manifests remedy this issue. The author believes that one of the reasons for the hard work of the environmental destruction caused by curbing people to the so far is: the two popular paths of environmental actionism, that is, the path of global warming and seeking sustainability. We are currently forming a challenge of a natural concept, and we cannot produce a strong concept of ethics. The author's biological cultural concept of environmental philosopher, Kaodo Raz, pointed out a possible path to form an alternative path to the concept of colonial nature. The outlook on biological culture emphasizes the dynamic relationship between human lifestyle and non -human life diversity.

Author: Lori Gallegos (Lori Gallegos), taught at Stony Brook University (also known as Shixi Branch of the State University of New York). Email: [email protected]

Translator: Zhu Danqiong, Xi'an University of Electronic Science and Technology

Source: "International Social Sciences Magazine" 2022, No. 2 P119 — P130

Editor in charge: Shu Jianjun Zhang Nanqian ‍

There are several ways to think about many humans on the earth. The two kinds of environmental protection thinking paths are currently dominated by public discourse. One of the paths is concentrated in the phenomenon of global climate Change, which has begun to lead to some processes, which will have a catastrophic impact on the survival of many species including ourselves. The second path is to examine our practice from the perspective of Sustainability, and recognize that our consumption of natural resources is not commensurate with resources. Although these two specific environmentalist thinking paths have been widely recognized, they have not practically changed our behavior. One of the reasons is that the concepts of these issues may not be questioned our current conceptualization of nature, and may not have a strong concept of ethics, thereby reconstructing our relationship with the environment and the sense of responsibility for the environment.

At the same time, the decolonial theory has resources to provide necessary supplementary methods for understanding the problem of habitats on the earth. However, how to shape our natural outlook on colonial heritage, or how this concept supports people to degrade women and colored races and let them obey. Except for a few exceptions, the colonial theorist basically maintains silence. Similarly, there are very few jobs to go to colonial theorists to provide another choice that can replace the concept of colonial nature. In view of the ecological movement in Latin America at the forefront of challenging colonial governance and exploitation, this negligence is particularly shocking. Next, my goal is to carry out research in the tradition of colonial theory to clarify the relationship between our relationship with nature and the environment. These problems are critical, but they are largely ignored. In the first part of this article, I describe how Coloniality shaped the operating concept of nature. In the second part, I put forward a starting point for people's re -conceptualization of nature. This re -conceptualization is consistent with the commitment to go colonial. Finally, the third part, I analyzed the two specific political movements of Chile, these movements became this conceptual example. I also put forward some potential concerns related to the outline of the disconial environmentalism on the Decolonial Environmentalism.

one

First of all, I want to start with environmental issues that describe a home in Alberth, New Mexico. About seven years ago, whether the residents of the city had to build a trunk road to debate. This highway will cross the National Monument area of ​​the Rock Painting National Memorial Zone (also known as the ancient Indian rock sculpture). The Pueblo Indians are deemed to be the Holy Land (see the figure below). What I want to demonstrate is that when people analyze this problem, they usually set a colonial concept in advance. However, before I demonstrated, I would like to describe this land, because one of my claims in this article is that we need to connect with the local environment, and I think that when we can imagine the uniqueness of a specific place, we can imagine the uniqueness of a specific place. We can better recognize its importance.

The amazing landscape here includes the hills, caves, platforms and valleys that are embellished with volcanic rocks. The uneven black rocks form a clear contrast with the sage tail -colored desert plants grown in the middle, and also compare with the sandy gully carved by rare desert rainstorms. Five volcanoes in this area form a straight line, and the Pweblo people say that this is where the earth is handed over with the appearance. Looking at the high place, you can see the green belt of the Oasis of the Grand Valley in the east. In the distance, the Sandia Mountains rose above the horizon. The trees in the area are sparse, showing the empty empty. Walking nearby, people will encounter lizards, rabbits, insects and various birds. The howl of the river pierced the night sky and could be heard in the nearby community. The Pweetblo people collect seeds and medicinal plants on this land, which are very rich. Rock painting is a image carved on the surface of the rock, mainly carved from the Puweblo Indians between 1350-1680. There are about 17,000 rock paintings here. Together with the rock painting itself, the antibody Indians contained in the site can be traced back to 1 2000 BC, which has been extended to this day (Becker and Becker 2013). The leaders of COCHITI, Jemez, Sandia, Santa Ana, and Zia Pueblos jointly published a reunion. An article written by Cogti's tribe member William Williaki explained to the public why the site was sacred. In the article, Wizi describes how the Puwebro's ancestors chose the location because of its geographical characteristics that make it the center of a strong spiritual force. He explained: "The rock painting area is where the information is conveyed to the spiritual world. It is here that the ancestors of our Pelibro -the ancestors 'records' vision and experience they see (Weahkee 1996)" (Weahkee 1996) Essence Etatically carved or carved rock art is integrated with landscapes, telling the location itself, where the activities occur there, and the spiritual significance it revealed. There, all ethnic groups of Puwebro continued to pray, worship and obey religious rituals and ceremonies with a history of hundreds of years. They "invited people with all ethnic groups and religious beliefs to themselves in their usual way to themselves to themselves to themselves. God prayer "(Weahkee 1996).

Voters agree to build a trunk road extension line that runs through the commemorative area, the extension of the Beizhuo, this extension line connects the western development area of ​​the city with the city center -a conflict occur. The western area of ​​the city is one of the few areas of their own houses. These communities are also updated and safer than other low -income communities in the city, so many young families choose to settle in the area. Because there was no trunk road that crossed the Grand River and connected these peripheral communities to the city center at that time, and because the Western District was a relatively new development zone, many facilities in the city center lacked the city center, many people had to commute every day, which caused to commute, which caused commuting to make it, causing to make it, causing it The traffic is very busy. This Beibei extension line will make traffic flow easier to enter and exit the Western District, and promote the future development of the Western District.

In my opinion, the mainstream interpretation of this issue is an interpretation of a certain concept of colonial nature. However, before I discuss the meaning, I must first clarify the colonial views it set. My point of view is mainly from Nelson Marcha-Torres' paper "On the Coloniality of Being". In this article, Maldonor-Torres explained that "coloniality" refers to the long-term power pattern of "the result of colonialism, which defines far beyond the strict boundaries of the colonial administrative authorities outside the colonial administrative authorities. Culture, labor, and inter-subject relationships (Intersubjective Relations and Maldonado-TORRES 2007, P.243). The "discovery" and conquest of the Americas played some unique role in the resulting coloniality, because this specific colonial cause combined the two major axes of colonial powers: (1) race concept, so that the concept of race, so that People with deeper skin tone are in a lower position than standardized subjects in the social level system, or they are more inferior in terms of human nature; (2) world capitalism, it "associated with various forms of rule and subordinates", Such as the establishment of colonial trading lines, slavery and serf systems (guardianship and distribution system, which are Encomienda and Repartimiento) and local commodity production. These economic domination "Maldonado-TORRES 2007, P.253). The mix of the two characteristics of race and capitalism has gradually formed a global pattern that still has a decisive role.

Coloniality is operating through various channels, which has strengthened the pattern. The term "coloniality of power" describes the blatant forms of rule, resource allocation, and labor method (Quijano 2007, PP.168-171); "coloniality of knowledge "It is centered on knowledge production, such as who produces knowledge, what is knowledge, and who can use the institutional system and means of knowledge production and dissemination (Quijano 2007, P.169); How to copy coloniality in all aspects of our daily life. Maldonado-Torres explained: "In books, the coloniality is quite active in the book, in the academic standards, cultural models, common sense, people's self-image, self-aspects, and many other aspects of modern experience. In a sense, as modern subjects, we are closely related to coloniality every day and at all times (Maldonado-Torres 2007, P.243). I want to add another one on the list of Maldonor-Torres, that is, the coloniality of the existence will be copied in our concept of nature, and it is naturally understood by people as a completely different field from the human field. For example, in the early Spanish colonies' development of earth resources and exploitation of Aboriginal people who were regarded as barbarians, this concept was observed. The term "Extractivism" refers to the process of squeezing a large amount of raw material products used for exports without investing in the plunder land that obtains these resources. invest. From the earliest conquest of the Americas to today's economic policy, extractism has always been a characteristic of the background of Latin America, and points to a colonial view that is essentially exploited in the region. The concept of natural colonial nature is also traceable in the point of view of Cartesian. This is explained in detail at the peak period of the colonial territory war in European countries. The tangible, mechanical, mechanical, cannot be converged with the ideas (Res Cogitans), and the ideological object is a field of rationality, intention, energy, and soul. The natural view of coloniality is continued for a long time because of the economic system of Latin America by changing the ownership of the land. This change is conducive to the industry, rather than the local people and the environment. Reality "(Rozzi 2012, P.35).

Thinking of nature from the perspective of coloniality reveals why the impact we treat nature far exceeds environmental policies. In a sense, thinking about the meaning of nature is the thinking of the meaning of existence, because defining naturally involves some decisions of the condition of all matter, shape and life. Just as environmental feminist theorists Stacey Alemo pointed out that it is naturally "a philosophical concept, a strong ideological node, a regulatory and moral cultural storage place" (Alaimo 2008, P.239). Women, aboriginal people, colored races, and workers' classes have been vilified because they are assumed to have "closeness" with nature. "(Alaimo 2008, P.239). At the same time, it is "natural" for the main body of the priority. People's concept of nature will affect which kind of thing is related to nature or irrelevant. In colonial ethics, the main body of the priority is disconnected from nature. As a result, Alemo said that this natural concept of "long -term is aimed at women, colored people, aboriginal people, homosexuals and lower class" (Alaimo 2008, P.239). Therefore, the conceptualization of nature will be far beyond environmental policies.

In addition to the major areas of colonial influence, such as power, knowledge, and existence, I think it is valuable to use the "Colonial Ethic" as a dimension of coloniality. Colonial ethics include the way we treat others and our relationship with others, as well as the practice and habits of our living in the environment. It not only involves institutional systems and social structures, but also involves value, emotion and norms. Therefore, when we study nature, squeeze nature, consume natural resources, protect or develop nature, this core ethics that conquer the Americas still continues to affect the way we look at the nature and associate with it. The conceptual splitting human subject and nature, regarding it as a mechanical, material, and non -mobility product, continued due to a professional and exploitability ethics.

Two main ways to treat environmental problems, that is, climate change models and sustainable models, will encounter difficulties when they regard the conflict caused by the extension of the road. In these two words, this problem is mainly interpreted as the conflict between the interests of the city and the interests of the Puwebro people. The Indian spiritual demands have not received convincing responses. There are almost no natural resources for people in this desert area, so there is no need to worry about resource pollution. In general, in a state with scarce water resources, development is a problem related to sustainability, allowing residents in the city to make residents there may have to reduce the commute time to return to and from their community. In addition, for these two main ways to look at environmental issues, the richness of the rock painting itself is only an accidental factor. two

If you interpret the viewing of the coloniality, you can understand the conflict generated around the road extension as environmental problems. Relative to colonial dehumonification is a practice to eliminate colonialism. Maldonado-Torres explained: "Going to coloniality means ... the disassembly of power relationships and knowledge concepts, these relationships and concepts have promoted the replication of race, gender and geopolitical hierarchy. A MALDONADO-TORRRES 2006 (P.117) appeared or more powerful expression in the world. When the theory has attracted attention to how the coloniality is copied or continued, or if the theory re -discovers the contribution of peripheral areas under the European Center's world view, and share this contribution with others, in order to challenge this worldview or replace this to replace this The world outlook provides other options, so theory is to colonize.

In the context of Latin America, colonial environmentalism is a disassembly of colonial thinking about the natural world and the relationship between people and the natural world, and it is disassembled by absorbing Latin America's most marginalized nation. Too little work that colonial theorists have done on environmental and natural issues. Except for a few exceptions, most of the theory of colonial theory is only a posture between the connection between capitalism and unsustainable development, race and environmental inequality, for example, there is no continuous focus on the conceptualization of colonial natural views or the re -conceptualization of colonial conceptualization Essence This is surprising, at least two reasons. First of all, as I have implied in the assessment of colonial natural concepts, in ecological/environmental and de -colonial plans (that is, the subject of research on colonial/modernity is usually based on the existing theory of colonial theory, Deliven between knowledge, language, power, etc.), there are several overlapping areas with significant significance. Ecological/environmental and going to colonial theory have advocated a more extensive value concept than colonial level value structure. Environmental philosophy has developed a variety of theoretical resources, which can be used to give the inherent value more extensive existence, venues, and events, which helps to criticize those ways and behaviors that do not pay much attention to this value on this basis. Colonial academic research can benefit from inspiration from (or at least related) theoretical tools. The two major research plans of environmental philosophy and the theory of colonial theory both refuse the two -point method, restore theory, logicism and exploitation of thinking; both implied the way of thinking about the positioning of relations and historical positioning; Sexual issues (such as ecological and cultural differences), this problem can be easily associated with coloniality "(Escobar 2007, P.197).

In addition to these common theoretical orientation, the second surprising reason for the secondary theorist to pay more attention to ecology and environmentalism is that one of the values ​​of the colonial plan is to support those living in "Western modernity The people at the bottom of which are those who are marginalized due to coloniality. In the social movement of the marginalized nation throughout the Americas, many of them involve environmental issues (I will discuss two such campaigns in the last part of this article). Altro Escovar explained that the natural management system of modern capitalism "allows all other expressions in biology and history, nature, and society to subordinate (Escobar 2007, P.197). It is these alternative expressions that can be selected and the basis of the environmental struggle today. Therefore, "Escobar 2007, P.197) must be regarded as" the struggle for defending culture, ecology and economic differences. " In other words, these movements are promoting many of the same goals to achieve colonial plans. The theory of going to colonial theory failed to pay attention and support these movements, showing that it was out of line with some of the most important ways to fight for power, recognition and justice in reality. This may make people believe that the following criticism is to a large extent in the scope of academic -intellectuals, so it may be just the logicism it has criticized (Escobar 2007, P.192). In order to be consistent with the commitment to those who are marginalized due to coloniality, the theory of colonial theory should be connected with those at the forefront of challenging colonial rule and exploitation. Inspiration.

Although the colonial theorist remains silent in most cases, they have a way to deal with the theoretical challenge, especially on their position on natural issues, that is, "what it is" (what it " Means to be a Person) challenge the theoretical summary. This issue stems from an attempt to challenge the concept of colonial "man". The concept of colonial "people" is a normative concept, excessively reflecting the bourgeois western man. Humanity represents human (wynter 2003, P.260). Those who are not included in the concept of the normative "people" based on the ethnic -race -those who are called "Les Damnés" (Fanon 1963) by Franz Farmers Humanized. Silvia Winte believes: "All we are currently in the struggle on the issues of race, class, gender, sexual orientation, and ethnic status, focusing on environmental, global warming, severe climate change, and extremely inequality distribution of the earth ... … These are the different sides of the "ETHNOCLASS Man) and Human (Human) (WYNTER 2003, PP.260-261). In other words, the question of "why is it" determines who is eligible to enjoy well -being and sufficient autonomy, who has the right to use and (or) to control resources, and who and lifestyle will be respected and valued. However, as animal ethics warning, some explanations of human subjectivity are usually the basis for violent behavior of non -human creatures (Derrida 2004, P.65). Perhaps the reason why the colonial theorist avoids natural issues is that deconstructing the concept of natural colonization may challenge the core human center theory at its core. Going to colonial theorists may be vigilant about challenging the concept of colonial nature. This kind of concept of nature gives humans to a special status that is separated from other parts of nature, especially in consideration, going to colonial theorists is being suffered for those long -term rights and dignity for rights and dignity Fight to the dignity and empowerment of deprivation. However, in the end, the "colonial differences", or the racial gap between the "colonial differences", or the "man" and the "other", will force the colonial theorist to be in humans in humans. Take a certain position with the natural relationship. Ricardo Rosz is a philosopher who describes ecological issues and cultural issues in an insight. He explained that from the perspective of biocultural homogenization, the problem caused by our colonial natural views is an inevitable loss of local biodiversity and the loss of cultural diversity of "local, regional, and global scale. "Rozzi 2012, P.29). Rose believes that this process "leads to the destruction of the relationship between the various cultures and the land in it, leading to a large number of species, language and culture that are all over the world. .29). This ideological framework insists on linked the two aspects of the large -scale extinction, language and cultural diversity of species, and the diversity of language and cultural diversity, and regional and global sustainability. An example of interconnected between these different elements is: Aboriginal nation and rural people have lost their land and displaces that they used to live, which is often related to the loss of environmental diversity, and this displacement is usually caused by various development projects Essence Aboriginal and rural people have played the role of the guardians of these land for a long time. They realized that the protection of nature will also promote and protect their autonomy, traditional habits and homeland (Rozzi 2012, PP.32-33) Essence In short, the well -being of diversity culture is closely related to the well -being of the non -human world with biodiversity.

Raz is worried that our modern ethics cannot associate human lifestyle with the environment of this lifestyle. We can't see "long -term residence in specific habitats will produce repeated forms of residence, that is, habits will constitute the spiritual temperament or character of human and non -human life ... In turn, the manifestation of the habit of cultivation will also change its habitat land "Rozzi 2012, P.41). In other words, our habitual activity can only be carried out due to its specific location and is limited by a specific location. We may wish to think about the dynamic relationship between human activities and climate, the formation of the community and the geographical characteristics of rivers or forests. The non -human life around us exerts its motivation and maintains its existence. They live with us. At the same time, our habits and culture also affect the lives and material processes around us. For example, we might as well examine the situation of plastic packaging being widely integrated into food commercial trade. Our world is suddenly full of things that do not need to deal with it carefully, and it can easily transport things from distant different places, as well as wastes that eventually flow to unknown places. Once we buy these packaging foods, they will discard them. We have developed deep -rooted use and discarding habits.

We failed to realize the reason why ourselves, our place of residence and lifestyle, and the lack of substantial physical connection and emotional connection between many people and human activities. At present, 80%of Latin America lives in cities, making it the world's most urbanization region (UN-Habitat 2012, P.Xi). If the situation is closely intertwined with the lifestyle and lifestyle, people lack regular and meaningful contact with the rhythm, processes and life forms in the undeveloped environment, which will cause us to have a variety of ethnic groups with our own residence area, Language and biological groups produce physical and cognitive disconnection. Then, this will cause people to lose sensitivity to the loss of non -human life and diversity in these regions. Although Raz has a criticism of urbanization, I don't think that his core argument is that the development of the environment is essentially harmful. It is important to say that in addition to development, we must retain the way to maintain connection with the diversity of biological groups, and keep a way to maintain contact with a place independent of human intervention or domestication and maintain its integrity. Only by entering those points that are in stark contrast to urban landscape can we realize the importance of our development practice. In addition, establishing and maintaining personal connection with unsally developed places helps us to cultivate a sense of responsibility for its special characteristics. After examining the impact of the quality of biological culture, we can see more clearly why sustainability and global climate change. The deepest dimension. These words do not necessarily get rid of the shadow of colonial ethics, and colonial ethics is in the center of habitats that we have problems. Sustainable advocates are concerned about reducing consumption to the level of sustainability, so that we can maintain our own lifestyle. Sustainable approaches to a large extent depend on the concept of management resources scarcity, which is also one of the main prerequisites for capitalism. Indeed, the sustainable model has a straightforward economic discourse and orientation: how can we reduce the environmental cost to a sufficiently low level and maintain our activities to the greatest extent? If we can develop technology that allows us to continue our behavior, the requirements of sustainable models will be met. The advocate of climate change discourse pays attention to changes in temperature and the catastrophic consequences brought by it. They only focus on letting us stop those activity models that cause climate change. The problems of these two ways are not that their concerns are illegal, or they cannot propose major changes. The problem is that there are no inherently inherent strong moral positions in both ways. Moreover, our habitat method is essentially a moral issue. According to the perspective of sustainable models and climate change models, environmental actionism is proposed, and it does not advocate that people take a fundamental way to get along with the relationship between themselves with the environment and co -habitats. Easy to choose these two stances. In contrast, going to colonial environmentalism insists that our lifestyle is a deep moral issue.

Compared with the above two ways of environmental actionism, many environmental philosophy has developed and borrowed a more extensive value system than colonial ethics. Even so, through the perspective of integrating culture, the colonial approach is still improved on the basis of the anti -human center view that most environmental philosophers prefer. From this perspective, the impact of the impact of the lifestyle of specific groups (such as the Pelibroan nation) surfaced, and the problems of utensils, language and history of specific culture also began to reach the front desk. Environmental philosophers emphasize the loss of biological diversity, but the way to go to colonial ways allows us to pay attention to the connection between the loss of biodiversity and the loss of cultural diversity.

Grasping the connection between these elements helps to shape the culture of all elements in this network. The solution of biological cultural average, involving how to adopt the so -called biological cultural concept of Raz (Biocultual Perspective). This view recognizes "the reasons and feedback circuits of biological, language, and cultural average of various processes". " (Rozzi 2012, PP.29-30). Luoz asserted that in order to promote the well -being of humans and non -human beings, we need to "propose a philosophical method that combines the habit of habitat with the habitat they lives with the habitat they lives" (Rozzi 2012, P.28). In the next and last part of this article, I will take two cultural sites from Chile as an example to illustrate the different aspects of the challenge of colonial colonial challenges for the natural concept of colonial.

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Perhaps it is not surprising that the American Indians have been at the forefront of serious challenges to colonial natural views. Mapuche, mainly living in southern Chile, is one of the groups that propose such a challenge. "Mapuche International Link (MIL) is an organization seeking aboriginal self -determination. The organization issued a statement on environmental issues, which not only reflects many insights put forward in the research work, but also expresses a promise that is at the forefront of formulating practical environmental problems solutions. The environmental platform of the organization pointed out: "Pu Newen (PU NEWEN, referring to the" power 'or' vitality 'of nature'), everything is closely related, everything is related to everything, and all things are breed/nurtured all things "(MIL 2012" To. Therefore, the environmental crisis is the "civilized crisis". While launching challenges to colonial ethics, the "Mapche International Contact" organization believes that "as long as the society does not question or challenge its self -centered, materialist, individualism, consumerism, and patriarchal vision The way of lifestyle, the capitalist system will continue to grow and grow, and the disappearance of ecosystem and cultural diversity in such a way (MIL 2012). The organization's statement uses the following declaration as a conclusion: "For thousands of years, the aboriginal people have been practicing the development model of harmoniously with nature. We believe that these ancestors can be applied to today's society and through a new value system, through a new value system, To generate a technology for the environment and form an optional alternative energy policy and educational ideas. This value system places a variety of forces in nature on the same level as human beings to achieve the art of habitating "( MIL 2012). The "Mapche International Contact" organization believes that in line with ethical habitats, a new way of thinking that needs to think about nature, that is, a thinking that perceive life in a non -level and essential interconnection. This statement shows that although the organization is interested in maintaining the autonomy of the Marpoc people, it also has a political vision proposed to a greater society, which is rooted in the knowledge, beliefs and values ​​of the ancestors. To this end, when studying at the Mapche people or any other different cultural groups in Latin America, the important thing is that we must be open to these knowledge, belief systems, values ​​and conceptual tools, instead of putting our own knowledge and knowledge. The belief system, values ​​and conceptual tools are imposed on others. Otherwise, going to colonial scholars not only restrict ourselves in the category of Western theoretical categories, but we will also take the risk of strengthening these categories in others. In addition to the environmental philosophy of the Marpoche people and other American Indians, I believe that we can also draw philosophical insights from the long -term history of Latin America. Even in the urban environment, no land and workers are seeking land reform. For example, in Chile, from the late 1940s until the 1970s, many poor farm workers and miners and their families occupied the outskirts of the capital San Diego. ), And formed slums, these slums have become the local settlement or low -income class gathering area of ​​the poor people of San Diego today. The target of the residents is quite kind: only requires the right to obtain housing, and they do not want to tolerate non -human living conditions, such as lack of basic service facilities, excessive crowded or lack of protection or poor hygiene conditions. Their community has been organized, elected leaders and formed an alliance, actively strive for their political rights, and resist any efforts that the government let them move away. It is worth noting that these communities became active political centers against Pinochet's dictatorship in the subsequent years (Cabalin 2012, P.7). However, the "grabbing action" is particularly amazing that they have challenged the land ownership model and theory with hundreds of years of history. This ownership is based on the private ownership of property. People have. Christian Kabalin explained that these poor people settle their lives to define themselves according to the values ​​of unity, build their own blocks and set up their own organizations. Cabalin 2012, P.6).

Although these groups focus on environmental protection in the traditional sense, they establish their identity by creating and respecting public spaces that express and respect the dignity of residents. Therefore, they became a model of deep connection with the well -being of the residents. Carbarin explained: "Seizing land marks a space that is recognized and differentiated, because through the land, the subject can recognize that he is the protagonist in his own biography and experience trajectory" (Cabalin 2012, P.6). These residents made a demand for "urban rights", which later found the hope of living in the city and later referred to by Edward Mondiera based on Henri Lefebvre. The right to education, health, and residence, and other rights to the place of residence, including social, leisure and exchanges (Mendieta 2014, P.7). The residents of these poor people's settlements are requested by the public property of the community, instead of accepting those who only have the right to live in the city (MENDIETA 2014, P.6) who only have private property in the city. In the previous example, I have suggested that the scope of the "environment" is not only the wilderness outside the place where we habitat, but also the place where we have developed. This method may cause people's concerns, that is, mixing the urban environment with a large extent that the environment that has not changed due to human activities may cause that argument that it is necessary Lost persuasion. In addition, if everything, including all aspects of our culture, is understood as part of nature, how can we criticize specific residence methods? Some people may think that if all human activities can be considered "natural", we will lose the feeling of non -human life, and human activities are destroying non -human life. My answer is to interact the interaction between the natural concept as the subject of human beings and the subject of non -human beings, or to concept the environment as a unintended area including our homes and communities and home home. Mix a talk, or mix the space of highly urbanized space with the space composed of its original creature. Indeed, what I am now demonstrate is to preserve the local biological group and culture, not only to facing the growing urbanization needs, but also important to protect the lifestyle of our urban space. Raz's biological cultural concept requires us to fully recognize things outside the environment of the big city so that in the way of living around our surrounding environment, we can respond to biological groups and human groups in shared more areas at the same time.

Another potential concern about my call for colonial environmentalism is that it is not yet possible to immediately understand which alternatives most people can use with nature. Perhaps people may agree to separate human beings from conceptual in conceptual, and hope to surpass the colonial ethics that objectize the environment, cut off with them, and squeeze them. However, for urban residents who do not connect with local culture, it seems impossible to imagine a positive choice to replace the concept of colonial nature. This concern has confirmed the argument of Raz, that is, urbanization is one of the biggest reasons we cannot imagine such a choice. He wrote: "The accelerated migration of rural areas to the city has formed physical obstacles, hindering the contact with regional habitats, and also hindered the contact of people's habits that lived in such habit of living in this kind of habitat for generations. For urban residents in Latin America, compared with the huge biological diversity of Amazon, Pandanal Mountains, or the Highlands of the Andes, the unique language, ecological knowledge and custom practice of regional communities are still even less known "(Rozzi" 2012, P.33). In the face of this issue, Rose believes that the research philosophy of field environmental philosophy, which involves the on -site experience of biological culture, can help overcome these limitations (Rozzi 2012, P.47). I think this suggestion is reasonable, because most urban residents are close to rural areas, which is enough to allow people to visit these areas regularly. They are also close enough to expect a deep understanding of relevant regional environmental issues. Aboriginal groups are dedicated to environmental protection plans throughout the Americas. Urban residents can find, understand and support local local movements. It is true that some urban residents cannot afford to travel outside nearby communities. In my opinion, public education programs, especially for children's public education programs, are responsible for promoting the development of regional knowledge through field inspections and inviting community members to teach traditional, aboriginal, and local knowledge learning methods. As a result, all students can have a closer connection with the environment of their area emotionally in the process of growth, and have a deeper understanding of the regional environment.

The last problem I want to solve here involves the feasibility of going to colonial environmentalism. Some people may defend global warming and sustainability as a focus point, worrying about some changes in the advice of colonial environmentalism -for example, re -positioning environmental concepts and morals -it will be too complicated, or it takes too long time In order to happen. Some people may think that the actual situation of this problem is that environmental destruction has now become a serious problem. We cannot wait for a new environmental philosophy to be fully understood by people, or wait for people to form a deeper connection with the environment. In this regard, my answer is that as a supplement to the focus of global warming and sustainability, compared with other methods of the world's doomsday views, the outlook on biological cultural views on the local -regional population, language, values, values, values, values, values The attention of animals and plants should be more direct in many aspects, so it will more effectively stimulate people's actions. First of all, focus on the biological cultural diversity of their own region, and it is more direct geographically. This means that local legislation and personal activities can directly affect environmental results. Secondly, with the point of view of biological culture, the attention of environmental issues has a stronger emotional directivity, because people have their own awareness of their own habitat, and the problem is more specific. In contrast to the far -reaching ice field and glaciers, or only the descendants, people can pay attention to the specific population that can be distinguished, and they will be specificly affected by specific decisions. Therefore, compared with global environmental movements, local movements, such as the movement of the Indian Indians, Pweblo Indians, or the movement of poor workers who fight for land. From the perspective of perception And more focused, and the global environmental movement will make people feel abstract and large, and the advocate may feel unable to promote changes. Nevertheless, there are still many problems. Here, I just generalized some of the key characteristics of colonial environmentalism. In my opinion, the removal of colonial environmentalism involves the re -conceptualization of nature, involving human life, our habitat land, and non -human life. I also believe that the rich philosophy of Latin America can provide demonstrations for such a view of colonial environmentalism, and briefly pointed out two examples. However, this re -conceptualization of nature is obviously blurred, and the work of exploring the characteristics and meaning of this idea is yet to be launched. It is also yet to be expanded to propose or restore and share alternative natural theories and alternative concepts that can be more accurately explained. In addition, given that all of us live on the same planet, it will be affected by the way of life, so a way to form a natural way of treating naturally to colonize, we need to explain how to integrate the local view of nature into A moral life vision that can be shared worldwide. In addition to these theoretical issues, there are many practical problems, including how to protect the diversity of culture, ethnicity, language, and species in the face of large -scale urbanization. Obviously, the research on these issues is still a long way to go. My hope is that through these problems, going to colonial theorists may be able to shake the colonial natural concept more effectively and effectively, which is one of the core nodes of coloniality.

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