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Y Yve in a remarkable period ofhmnan<br >hist(，ry， when the most predictable characteristic of<br >our lives is change. It is easy to forget that this is a<br >Padica[ departure fi om the way ore species has lived<br >for 99.9 percent of our biological existence.<br > Homo s(tpie~s evolved some 600，000 to 800，000<br >years ago; for almost all of that time， we lived in a<br >state of nature-deeply embedded in and dependent<br >on the rest of the natural world. Our numbers were<br >small and our technology simple， as small family<br >groul)s of hunter-gatherers lived lightly on the land. Nature<br >was vast and emtlessly self-renewing. People depended on their<br >accumulated knowledge of seasons， plant cycles， and animal<br >behaviour to avoid predation， to find nourishment， and to meet<br >their medical and physical needa<br > Around the world， land was sacred. Land meant much more<br >than just a place， an area-it represented the spiritual and<br >physical source of life itself. The land included the air， watel，<br >animals， rocks， plants， one s ancestors and the generations yet<br >to come. The very definition of one s identity and purpose came<br >from the land. Aboriginal people around the x~ orld maintain a<br >radically different relationship with the land around them than<br >do members of western technological societies.<br > Native people speak of their kinship with all creatures， of<br >their brothers and sisters: the ravens， eagles and killer whales<br >of the finned and the tree people. We tend to think of this as<br >quaint metaphorical speech， but molecular biologists have<br >begun to show that these relationships are grounded in physical<br >reality. There is a unit) of all life forms that goes to the<br >