Aboriginal Law and its relationship to sustainable living possess tangible practices that requires indigenous peoples to use self-determination to share with the Western world. Through the aboriginal Law of the land, it is, therefore, crucial to discuss sustainable practices that can enhance the earth and its dynamic binding beauty. This essay will briefly discuss Aboriginal Law and its connection to the country. Secondly, it will describe opportunities to apply Indigenous knowledge for sustainable living.
Aboriginal Law has a multifaceted connection between land and humans that extends to all life forces, including nonhuman entities. The symbolic nature of the country and its connection to Aboriginal Peoples encompasses pebbles, trees, lakes, and animals. The people must look after the country as a sacred entity for survival, identity, and kinship; the land will look after the people, the families, and the culture (Kwaymullina, 2005).
Indigenous worldviews are sacred in their knowledge of sustainable living in the country. The Western world has repeatedly dismissed culture burning, which aboriginal peoples use to prevent the deterioration of healthy ecologies and landscapes (Steffensen, V 2020). If government agencies more widely accepted indigenous knowledge for sustainable living to prevent hazardous fires, there would be an opportunity to work together to create and bind cultures, beliefs, and acknowledgment of the skills and wisdom First Nations peoples hold in their connection to the country (Steffensen, V 2020). First Nations people’s ultimate goal is to promote healthy ecosystems through tender slow fires that follow a method allowing optimal regrowth of plants and, in turn, aiding in the prevention of catastrophic fires that have impacted many people and places within Australia, causing grief and loss of life to nature and animals (Steffensen, V 2020). Culture burning is just one of many sustainable practices Indigenous peoples practice for sustainable living.
Learning to yarn is a sustainable approach and application for clinicians learning how to connect to Indigenous patients. Lin (2016) discusses how clinical yarning consists of three interrelated areas: “the social yarn, the diagnostic yarn, and the management yarn” (p. 377). The goal is to develop interactions that promote storytelling about the patient’s health to support articulating the clinician’s concerns and how to treat the patient. Without cultural connection, patients can walk away feeling isolated and, in turn, not taking the steps required for well-being and health (Lin et al., 2016). Lin et al. (2016) state that to create sustainable environments for clinical relationships in the health system, yarning can be an opportunity to support connection and close the gap between Aboriginal worldviews and Western relationships, building on connection, belonging, and trust.
In closing, Aboriginal Law is essential for the country’s survival and surroundings. Applying sustainable practices with Indigenous worldviews is vital for First Nations peoples to feel valued and connected to their culture, land, and sea. It is the north star of being, belonging, and knowing. Examining sustainable practices and implementing into practice will have profound implications and positive impacts for future generations to support cultural competence and celebration of First Nations peoples and the peaceful and harmonious philosophy of life that is held.