Indigenous identity is essentially connected to land, unlike the instrumental western model

Evidence

Many non-western cultures have recognised that their identity as humans is essentially connected to land, and many indigenous voices from the past and present speak of respect for the land, and of the grief and pain in loss of their land, a grief as intense as for any human other. When Aboriginal people, for example, speak of the land as part of them, ‘like brother and mother’ (Neidjie et al 1985:51; Neidjie 1989:4, 46), this is I think one of their meanings. — Val Plumwood, Feminism and the Mastery of Nature, 546

Categorization

• XREF: Speaks to settler-colonial critique and land/place threads of the polyad; the land-as-relative frame contrasts with Berman’s real estate metaphor. — connects to: ‘Indigenous’ is an ecodeterminant tying belonging to place and time. — Frans Dokman, Beyond Bantu Philosophy_…, 376; The Rest was constitutive of the West’s identity and knowledge — Stuart Hall, Essential Essays, Volume 2: Identity…, 686; Western botany frames plants as objects while Indigenous science treats them as subjects — Robin Wall Kimmerer, Braiding Sweetgrass: Indigenous Wisdom,…, 150 (+1 more)
• ADDENDUM: Non-market relation to land enriches ‘On Sacrifice’ ground of land ties and ‘Grafting & Growth’ tree-as-relative framing.

Broader Connections

• Indigenous land-as-gift and settler land-as-property are irreconcilable worldviews #expands (0.90) — Robin Wall Kimmerer, Braiding Sweetgrass, 70
• ‘Indigenous’ is an ecodeterminant tying belonging to place and time. #expands (0.85) — Frans Dokman, Beyond Bantu Philosophy_…, 376
• The Rest was constitutive of the West’s identity and knowledge #contradicts (0.80) — Stuart Hall, Essential Essays, Volume 2, 686
• Western botany frames plants as objects while Indigenous science treats them as subjects #expands (0.80) — Robin Wall Kimmerer, Braiding Sweetgrass, 150