Conservation Of Plants And Animals Quotes

One of the maxims of the new field of conservation biological control is that to control insect herbivores, you must maintain populations of insect herbivores.

To husband is to use with care, to keep, to save, to make last, to conserve. Old usage tells us that there is a husbandry also of the land, of the soil, of the domestic plants and animals - obviously because of the importance of these things to the household. And there have been times, one of which is now, when some people have tried to practice a proper human husbandry of the nondomestic creatures in recognition of the dependence of our households and domestic life upon the wild world. Husbandry is the name of all practices that sustain life by connecting us conservingly to our places and our world; it is the art of keeping tied all the strands in the living network that sustains us. And so it appears that most and perhaps all of industrial agriculture's manifest failures are the result of an attempt to make the land produce without husbandry.

In every remote corner of the world there are people like Carl Jones and Don Merton who have devoted their lives to saving threatened species. Very often, their determination is all that stands between an endangered species and extinction. But why do they bother? Does it really matter if the Yangtze river dolphin, or the kakapo, or the northern white rhino, or any other species live on only in scientists' notebooks? Well, yes, it does. Every animal and plant is an integral part of its environment: even Komodo dragons have a major role to play in maintaining the ecological stability of their delicate island homes. If they disappear, so could many other species. And conservation is very much in tune with our survival. Animals and plants provide us with life-saving drugs and food, they pollinate crops and provide important ingredients or many industrial processes. Ironically, it is often not the big and beautiful creatures, but the ugly and less dramatic ones, that we need most. Even so, the loss of a few species may seem irrelevant compared to major environmental problems such as global warming or the destruction of the ozone layer. But while nature has considerable resilience, there is a limit to how far that resilience can be stretched. No one knows how close to the limit we are getting. The darker it gets, the faster we're driving. There is one last reason for caring, and I believe that no other is necessary. It is certainly the reason why so many people have devoted their lives to protecting the likes of rhinos, parakeets, kakapos, and dolphins. And it is simply this: the world would be a poorer, darker, lonelier place without them.

All ethics so far evolved rest upon a single premise: that the individual is a member of a community of interdependent parts. His instincts prompt him to compete for his place in that community, but his ethics prompt him also to co-operate (perhaps in order that there may be a place to compete for). The land ethic simply enlarges the boundaries of the community to include soils, waters, plants, and animals, or collectively: the land.

There is, as yet, no sense of pride in the husbandry of wild plants and animals, no sense of shame in the proprietorship of a sick landscape.

Chris loved to look at every type of plant, animal, and bug he hadn’t seen before on the trail and point out those he did recognize. He enjoyed walking along small streams, listening to the water as it traveled, and searching for eddies where we could watch the minnows scurry amongst the rocks. On one Shenandoah trip, while we were resting at a waterfall, eating our chocolate-covered granola bars and watching the water pummel the rocks below, he said, “See, Carine ? That’s the purity of nature. It may be harsh in its honesty, but it never lies to you”. Chris seemed to be most comfortable outdoors, and the farther away from the typical surroundings and pace of our everyday lives the better. While it was unusual for a solid week to pass without my parents having an argument that sent them into a negative tailspin of destruction and despair, they never got into a fight of any consequence when we were on an extended family hike or camping trip. It seemed like everything became centered and peaceful when there was no choice but to make nature the focus. Our parents’ attention went to watching for blaze marks on trees ; staying on the correct trail ; doling out bug spray, granola bars, sandwiches, and candy bars at proper intervals ; and finding the best place to pitch the tent before nightfall. They taught us how to properly lace up our hiking boots and wear the righ socks to keep our feet healthy and reliable. They showed us which leaves were safe to use as toilet paper and which would surely make us miserable downtrail. We learned how to purify water for our canteens if we hadn’t found a safe spring and to be smart about conserving what clean water we had left. At night we would collect rocks to make a fire ring, dry wood to burn, and long twigs for roasting marshmallows for the s’more fixings Mom always carried in her pack. Dad would sing silly, non-sensical songs that made us laugh and tell us about the stars.

If you are at all interested in contribution to the conservation of local animals, or in enjoying the wonders of nature right at home, planting one or more oaks is an awfully good way to do those things. - from The Nature of Oaks

Everything is connected,' Sanjay said. 'Protecting the tiger will protect every species of animal and plant that shares its habitat. The trees that scrub pollution from the air and the rivers that supply water to every living thing.

Because leftists are more likely to believe in the innate, inner quality of all people, they attribute the world's inequalities to outer, structural injustices. In particular, the left sees many power hierarchies as unmerited and exploitative. Leftist morality is rooted in the imperative to equalize, to various extents, discrepancies in power (especially through education). Compared with conservatives, leftists have a lower tolerance for inequality. In this leftist worldview, evil comes primarily from undeserved inequalities in strength or power: from capitalists who exploit workers, unscrupulous corporations that deceive consumers, colonialists who leach off third-world countries, soldiers and police who abuse civilians, men who mistreat women, humans who disrespect the animals and plants in their environment, and so on.

What is important in conserving an ecosystem is conserving the functions, the connections between organisms that form a complete, interacting whole. In reality, species do move, and the notion of ‘native’ species is inevitably arbitrary, often tied into national identity. In Britain, ‘native’ plants and animals are categorized as those that have inhabited Britain since the last ice age. In the United States, however, ‘native’ plants and animals are those that have existed there only since before Columbus landed in the Caribbean. These plants and animals have legal protection over and above ‘aliens’, but there is no easy distinction between native and non-native ranges for species, and non-native plants are not necessarily damaging to native diversity

We’d purchased conservation land over a period of many years, and we were attempting to restore the native bush. We began planting eucalypts not long after we bought the property. First we planted dozens, then hundreds, and finally thousands. Steve worked into the night planting trees. If the rain didn’t come immediately, he would dutifully water each and every seedling. We had high hopes that one day the land would offer refuge to everything from koalas to phascogales. “It will take a lifetime to establish these trees,” he said. “But one day they will be big, they will have hollows, and there will be a place where animals can live again.” Even in its raw, cattle-ravaged state, the land was heaven. The rufous bettongs were out in force every night, and the white-winged choughs flew down to keep an eye on us whenever we worked. We had pieced together land parcels for a total of six hundred and fifty acres. This was the property Lyn and Bob were taking over in 1999.

We cannot casually accept the loss of oaks without also accepting the loss of thousands of other plants and animals that depend on them. Oak declines in the United Kingdom, for example, threaten the survival of some 2,300 other species (Mitchell et al. 2019). Fortunately, there is no reason why we should accept the loss of oaks as inevitable; there is no trick to restoring oak populations, and no shortage of places in which to restore them. If you were to add up the amount of land in various types of built landscapes that is not dedicated to agriculture—suburban developments, urban parks, golf courses, mine reclamation sites, and so forth—it would total 603 million acres, a full 33% of our lower 48 states. We have not targeted these places for conservation in the past, but that was back when our conservation model was based on the notion that humans and their tailings were here and nature was someplace else. That model of mutual exclusion has failed us dismally; there simply are not enough untrammeled places left to sustain the natural world that until now has sustained us. Our only option, then, is to find ways to coexist with other species. That’s right, we must construct ecosystems that contain all their functional parts right where humans abound.

The only nutrients lacking in a vegan diet are vitamin B 12 and the long-chain omega-3 fatty acids EPA and DHA. One should also consider supplementation with iodine and vitamin D, depending on one’s exposure to sunshine and consumption of seaweed for iodine. The amount of zinc might be somewhat suboptimal with a vegan diet because of zinc binding by phytates in plants, but otherwise, animal products don’t provide anything that you can’t get in a safer package—from consuming plant foods. So eat less animal products—consider hardly eating them at all—for the best health and then supplement wisely and conservatively to make up for any insufficiencies.

As an avid fan of botanical gardens, I humbly suggest that as the captive animals retire and die off without being replaced, these biodiversity-worshipping institutions devote more and more space to the wonderful world of plants.

Pythagoras, in particular, was fascinated by the geometric proportions found throughout the natural world. Before Pythagoras, there is little evidence that musicians tuned their instruments using any particular system or scales. It's understood that Pythagoras experimented with a monochord, a single-stringed instrument with a moving bridge, to identify the way that plucking a string of various lengths creates particular musical notes. The proportions that he identified to be most harmonious happened to match the proportions of animal and plant growth (which we'll investigate later in this book). His observations were the foundation of the Western scale of music. This is a great example of isolating natural elements and combining them into a new art from. So magical seeming were his discoveries to conservative authorities that he feared for his life and started a secret society to study nature's mysteries more deeply.

Due to poaching and global warming, future generations will not be able to see some animal and plant species given the rate at which they are disappearing from the forests and seas. Both vices are man-made and man must be challenged and confronted on these global issues. Park rangers, armies and nature conservation trusts are still grappling to find lasting solutions – will you join them in this fight?

conservation program. Once a month she visited all the different streams and tributaries in her area and recorded various plant and  animal life. What

L’homme est le seul être, dans le monde terrestre, à pouvoir se purifier consciemment des taches de son existence, et c’est pour cela qu’il est dit que « l’homme est le seul animal qui sacrifie » (Shatapatha-Brâhmana, VII, 5) ; en d’autres termes, la vie étant un don du Créateur, les êtres conscients et responsables doivent, afin de réaliser spirituellement le sens de ce don en se référant à sa qualité symbolique, et afin de rendre ce don, par là même, plus prospère et plus durable, sacrifier au Créateur une partie de ce qu’il a donné. Ce sacrifice peut avoir des formes soit sanglantes, soit non sanglantes : ainsi, pour ne citer que ces exemples parmi une multitude d’autres, les Hindous, comme beaucoup de peuples, ne mangent qu’après avoir offert une part aux divinités, de sorte qu’ils ne se nourrissent au fond que de restes sacrificiels ; de même encore, les Musulmans et les Juifs versent tout le sang de la viande destinée à la consommation. Dans un sens analogue, les guerriers de certaines tribus de l’Amérique du Nord sacrifiaient, au moment de leur initiation guerrière, un doigt au « Grand- Esprit » ; il est à retenir que les doigts sont sous un certain rapport ce qu’il y a de plus précieux pour le guerrier, homme d’action, et d’autre part, le fait que l’on possède dix doigts et que l’on en sacrifie un, c’est-à-dire un dixième de ce qui représente notre activité, est fort significatif, d’abord parce que le nombre dix est celui du cycle accompli ou entièrement réalisé, et ensuite à cause de l’analogie qui existe entre le sacrifice dont nous venons de parler et la dîme (décima, dixième). Celle-ci est du reste l’équivalent exact de la zakkât musulmane, l’aumône ordonnée par la Loi qoranique : afin de conserver et d’augmenter les biens, on empêche le cycle de prospérité de se fermer et cela en sacrifiant le dixième, c’est-à-dire la partie qui constituerait précisément l’achèvement et la fin du cycle. Le mot zakkât a le double sens de « purification » et de « croissance », termes dont le rapport étroit apparaît très nettement dans l’exemple de la taille des plantes ; ce mot zakkât vient étymologiquement du verbe zakâ qui veut dire « prospérer » ou « purifier », ou encore, dans une autre acception, « lever » ou « payer » la contribution sacrée, ou encore « augmenter ». Rappelons aussi, dans cet ordre d’idées, l’expression arabe dîn, qui signifie non seulement « tradition », selon l’acception la plus courante, mais aussi « jugement », et, avec une voyellisation un peu différente qui fait que le mot se prononce alors dayn, « dette » ; ici encore, les sens respectifs du mot se tiennent, la tradition étant considérée comme la dette de l’homme vis-à-vis de Dieu ; et le « Jour du Jugement » (Yawm ed-Dîn) — « Jour » dont Allâh est appelé le « Roi » (Mâlik) — n’est autre que le jour du « paiement de la dette » de l’individu envers Celui à qui il doit tout et qui est son ultime raison suffisante.

One federal law makes it a crime “to import, export, transport, sell, receive, acquire, or purchase any fish or wildlife or plant taken, possessed, transported, or sold in violation of any law, treaty, or regulation of the United States or in violation of any Indian tribal law [or] . . . any law or regulation of any State or in violation of any foreign law.”19 This single sentence, one of many thousands contained in the United States Code, incorporates by reference the crimes set forth in the laws of every other country in the world, and applies to every sort of animal, fish, or plant. People have been prosecuted and convicted under this law for possessing a lobster or a fish—even though the possession of that creature did not violate any other American law—just because it was imported from another country that did forbid such possession. Did you know that you could be guilty of a felony under federal law if you are found in possession of a “short lobster,” because it was a little smaller than one you could lawfully possess?20 If you are charged with such an offense, it does not matter whether it was dead or alive, or whether you killed it; it does not even matter whether you killed it in self-defense. You will not find this law even if you set aside five years of your life to read the entire section of the United States Code governing “Crimes and Criminal Procedure,” however, because this crime is listed in Title 16 (sec. 1857) of the United States Code, in a section that collects all the laws governing the subject of “Conservation.” Another

To make good environmental decision, we must stop focusing on trying to remove or undo human influence, on turning back time or freezing the non-human world in amber. We must instead acknowledge the extent to which we have influenced our current world and take some responsibility for its future trajectory…We should not seek to carefully control every plant and animal on the planet. We couldn’t even if we wanted to.

When non-human animals are killed simply because they 'don't belong' and not because they are clearly causing some measurable harm, we have decided that erasing the taint of th ehuman is more important than the lives of animals (who, lest we forget, have no conception that they are in the 'wrong' place). This does not feel like humility in action. It is often the case that we hurt and kill animals because they are having effects we don't like, perhaps by predating on rare animals or eating rare plants. That's a trickier question--one we will tackle in due course.

I know that you believe in something called Conservation of Matter. That you believe every atom in existence has been present in the universe since the beginning of, well, of everything. That each time something new is made — a new person, a new plant or animal — the atomic structure will contain atoms reused, recycled if you like, and that past life memories and so on may be a result of this. I know that you believe in the messages of your dreams and that you share the dream experiences. That you believe the Earth might have been seeded from elsewhere, either deliberately or by accident, but I don’t know why you think that.’ ‘Panspermia,’ Amy said. It was the first time she had spoken since Ray had sat down. ‘It’s becoming almost respectable now. People like Sir Geoffrey Hoyle are talking about it as a possibility. Did you know, for instance, that about 70 per cent of the Earth’s water had an extraterrestrial origin and there’s evidence of bacteria at least arriving with it?’ Ray shook his head. ‘I didn’t know that,’ he said. ‘But how does it fit with Lee?’ ‘Lee was a would-be alchemist,’ Amy said. ‘He believed in transmutation. We all do, it’s part of our religion: that the soul, the essence of life, can be transmuted and purified through meditation and living a good life. Through experience. Lee thought you could push the process faster. Like base metals into gold. Humankind into something else.’ ‘And this transmutation,’ Ray asked. ‘I mean, as part of your belief system, what are you hoping to achieve by it?

A: Every plant can be evaluated through a cost-benefit analysis. The ecological costs of autumn olive are enormous. They are one of the most invasive plants we have, and they decimate local plant and animal diversity and thus threaten ecosystem stability and function wherever they spread. Autumn olive berries might provide cancer-fighting benefits, but so do berries of many native plants (elderberry, for example). We can take advantage of other sources of lycopene. In my view, this is a clear case where the costs of planting a nonnative species far outweigh the replaceable benefits.

Finally, on October 26, 1981, the Great Barrier Reef received what two of its finest historians, James and Margarita Bowen, have called a 'conservation climax' - World Heritage listing 'as the most impressive marine area in the world.' The Reef met all four of UNESCO's 'natural criteria.' It was an outstanding example of the earth's evolutionary history, an arena of significant ongoing geological processes and biological evolution, a superlative natural phenomenon, and a significant natural habitat containing threatened species of animals or plants with exceptional universal scientific value.

Our only hope is if everyone agrees right now to live the way millions of people all over the world have no choice but to live, which is consuming as little as possible. Make society more equitable, liberals say, and sure, that sounds great. But bringing more people up to our affluent level is only going to destroy more ecosystems, kill off millions more plant and animal species, and make more and more of the earth uninhabitable. What really needs to be done is to get everyone living closer to poverty. But of course no one wants to hear that.