The journal article, An Indigenous Philosophical Ecology: Situating the Human, by Deborah Rose (2005) primarily discusses Australian Indigenous philosophical ecology, with an emphasis on the philosophy of science . Philosophical ecology describes our notions of country and responsibility in the world (Rose, 2005). Rose (2005) demonstrates that within this ecology, the concept of our duty to our country challenges the particularity of conventional Western models. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay Totemism has been examined in regards to how it aids human adaptability, due to the mutualistic relationship between humans and nature. For example, nature provides food, medicine and technology to humans and they must be able to take care of nature and not harm it (Rose, 2005). Furthermore, nature's benefits often branch out, leading to a domino effect where everything is connected. These benefits are not used immediately, but are transferred to other living beings in the environment as a way of maintaining life, both for others and for oneself, which is why this relationship is mutualistic (Rose, 2005). Because information is hidden in ecological patterns Aboriginal people closely observe patterns to gain knowledge regarding their specific region, which ultimately helps in their survival (Rose, 2005). Through an ecological mindset, three types of patterns are prominent: “competition in time, competition in space and time, and sequential recurrence” (Rose, 2005). Noticing events happening at the same time informs Aboriginal people about events prior to their occurrence. In some regions of Australia, events are brought to attention through connections with songs, myths or ceremonies, which ensure that the occurrence of certain patterns is communicated. Patterns and events that occur in nature are vital signs of what is to come and vary by area, as some are local while others are widespread (Rose, 2005). Man must help nature so that nature can help man. Because nature and man are so connected, the interests of one often coincide with those of the other. For example, firestick farming is extremely beneficial to both sides, and humans are what started it. By taking part in this type of agriculture, humans thrive due to better hunting conditions, while nature thrives because “the new growth is richer in nutrients” (Rose, 2005). This is proof of how the interests of nature and man overlap; without burning the land, the flora would not survive and it would be difficult for humans to hunt, making it difficult for them to survive. Nature communicates its needs to humans through smells, sounds, and actions, and humans respond to its needs as a means of supporting themselves and others (Rose, 2005). Mutualism and ecological models are both considered meta-models because they contribute to the flow of life. These meta-models help humans gain knowledge and incorporate many ideas such as: altruism, respect for all living things, ecological pattern connections, and mutualistic relationship between nature and humanity (Rose, 2005). This bond between the two (nature and humans) results in mutual benefits. For example, animals feed on what is provided by nature, and humans hunt those animals because they provide sufficient nourishment. Furthermore, humans feel the need to preserve aspects of nature because without certain characteristics, i, 2005)..