Halin Dan Adam Na Mahalli

Halin ɗan adam na '''muhalli''' yanki ne na bincike na tsaka-tsaki, ya hada da yawancin ƙa'idodin muhalli waɗanda suka fito a cikin ɗan adam a cikin shekaru da yawa da suka gabata, musamman wallafe-wallafen muhalli, falsafar muhalli, tarihin muhalli, nazarin kimiyya da fasaha, Ilimin ɗan Adam na muhalli, da sadarwar muhalli.  Muhalli na ɗan adam yana amfani da tambayoyin ɗan adam game da ma'ana, al'ada, dabi'u, ɗa'a, da alhakin magance matsalolin muhalli masu matsananciyar wahala. Ƙungiyoyin mahalli suna nufin taimaka wa ƙetare rarrabuwar kawuna tsakanin kimiyar kimiyya da ɗan adam, da kuma tsakanin hanyoyin Yamma, Gabas, da na asali na alaƙa da duniyar halitta da wurin ɗan adam a cikinta. Har ila yau filin ya yi tsayayya da rarrabuwar kawuna tsakanin "dabi'a" da "al'ada," yana nuna yawancin batutuwan "muhalli" a koyaushe suna shiga cikin tambayoyin ɗan adam na adalci, aiki, da siyasa. Muhalli kuma wata hanya ce ta haɗa hanyoyi daga fagage daban-daban don ƙirƙirar sabbin hanyoyin tunani ta hanyar matsalolin muhalli. 

## Halayen ɗan adam a  muhalli.
Kodayake ra'ayoyi da fikirorin da ke tattare da halayen muhalli sun samo asali ne a ƙarni na baya, filin ya ƙarfafa ƙarƙashin sunan "yan Adam na muhalli" a cikin 2000s, bayan ci gaba da ci gaba na 1970s, 1980s, da 1990s, a cikin ilimin bil'adama da ilimin zamantakewa kamar littattafai, tarihi, falsafar, nazarin jinsi, da ilimin halin dan Adam. Ƙungiyar masu bincike na Ostiraliya sun yi amfani da sunan "yanayin muhalli" don bayyana ayyukansu tun a cikin 1990s; filin da aka ƙarfafa a ƙarƙashin sunan "yanayin muhalli" a kusa da shekaa 2010.  An kafa Mujallar *[https://read.dukeupress.edu/environmental-humanities Muhalli]* na Muhalli a cikin 2012, da *[http://www.resiliencejournal.org/ Resilience: A Journal of the Environmental Humanities]* a shekara ta 2014, yana nuna ci gaban filin da ƙarfafawa a kusa da wannan kalmomi.

Akwai cibiyoyi, shirye-shirye da yawa na muhalli na ɗan adam a duniya. Wasu daga cikin fitattun su ne Cibiyar Rachel Carson don Muhalli da Jama'a (RCC) a LMU Munich, Cibiyar Al'adu, Tarihi, da Muhalli (CHE) a Jami'ar Wisconsin-Madison, Cibiyar Nazarin Makamashi da Muhalli a cikin Kimiyyar Dan Adam a Jami'ar Rice, Shirin Penn a cikin Muhalli na Muhalli a Jami'ar Pennsylvania, Laboratory Humanities Laboratory a KTH Royal Institute of Technology, The Greenhouse a Jami'ar Stavanger, da kuma International Humanities for Environment observatories.

Yawancin jami'o'i suna ba da PhDs, Digirin Kwarewa na fannin Arts, takaddun karatun digiri, da Digiri na Fasaha a cikin ɗan adam na muhalli.  Ana koyar da darussa a cikin yanayin ɗan adam a kowace nahiya. 

Halayen muhalli ba wai kawai sun fito ne daga masu tunani na ilimi na Yamma ba: ƴan asalin ƙasa, masu tunanin bayan mulkin mallaka da na mata sun ba da babbar gudummawa. Waɗannan gudunmawar sun haɗa da ƙalubalantar ra'ayoyin da suka shafi ɗan adam waɗanda suka raba "dabi'a" da "al'ada" da kuma ra'ayoyin fararen fata, maza, Turai da Arewacin Amirka na abin da ya ƙunshi "dabi'a"; sake fasalin nau'in adabi na " rubutun yanayi "; da ƙirƙirar sabbin ra'ayoyi da fagagen da ke haɗa ilimi da siyasa, kamar "adalci na muhalli," " wariyar launin fata ," "muhalli na matalauta," "naturecultures," da "na bayan mutum." 

## Haɗin kai ilimin kasa.
Halin ɗan adam na muhalli yana da alaƙa da *haɗin kai* da kuma sadaukar da kai ga mahimman abubuwa guda biyu waɗanda suka shafi buƙatun mika wuya ga dokokin muhalli da ganin ɗan adam a matsayin wani ɓangare na babban tsarin rayuwa.

Ɗaya daga cikin mahimman abubuwan da ke tattare da ilimin halittu na muhalli shine cewa duniyar kwayoyin halitta da sassan jikinsu ana ganin su a matsayin tsari guda ɗaya wanda kowane bangare yana haɗuwa da juna. Wannan ra'ayi na duniya yana da alaƙa ta kud da kud da falsafar ilimin halittar jiki ta Lotka da kuma ma'anar "Injin Duniya". Lokacin da muka ga duk abin da ke da alaƙa, to, tambayoyin al'ada na bil'adama game da adalci na tattalin arziki da siyasa sun *kara girma,* a cikin la'akari da yadda adalci ke da alaka da canjin yanayin mu. Sakamakon irin wannan haɗin kai shine, kamar yadda masu fafutukar kare muhalli ke jayayya, cewa mun fara neman ƙarin ma'anar adalci wanda ya haɗa da waɗanda ba ɗan adam ba a cikin yankin waɗanda haƙƙoƙin ke da hakki. Wannan faɗaɗa fahimtar adalci ya haɗa da "ɗaɗaɗɗen" ko "tunanin muhalli", wanda ke ƙaddamar da haɓaka ilimin raba ilimi a cikin fagagen 'ilimi' jam'i da daban-daban. Irin wannan ilimin raba ilimi ana kiransa tsakanin Illuminati. Yana da alaƙa da falsafar siyasa ta Hannah Arendt da ayyukan Italo Calvino . Kamar yadda Calvino ya sanya shi, "girma [s] sararin abin da za mu iya tunanin". Hakanan yana da alaƙa da aikin Haskakawa na Leibniz inda ake taƙaita ilimin kimiyya lokaci guda yayin da ake haɓakawa.

Halin yana da wuyar gaske, duk da haka, ta hanyar sanin gaskiyar cewa haɗin kai *ba su da layi* da *layi* . Don haka, yanayin ɗan adam na muhalli, yana buƙatar nau'ikan harshe na layi da kuma waɗanda ba na layi ba waɗanda za a iya yin tunani game da adalci. Don haka akwai ƙwarin gwiwa don nemo hanyoyin harshe waɗanda za su iya bayyana daidaitattun hanyoyin haɗin kai da waɗanda ba na layi ba.

### Ka’idoji.
A cewar wasu masu tunani, akwai axioms na mahalli guda uku kamar yadda suke zuwa:

# Ka’ida na biyayya ga dokokin muhalli ;
# Matsakaicin dangi na muhalli, wanda ke nuna ɗan adam a matsayin mai shiga cikin tsarin rayuwa mai girma; kuma.
# Maƙasudin ginin zamantakewa na muhallin halittu da haɗin kai na muhalli, wanda ke faɗin cewa mahalli da yanayi na iya zama mahaɗan ra'ayi kawai masu dacewa (Marshall, 2002).

Sanya ka’ida na farko da na biyu wata hanya, alaƙa tsakanin da tsakanin abubuwa masu rai sune tushen yadda ake fahimtar yanayin yanayin aiki, don haka ya zama dokokin rayuwa da jagororin hali (Rose 2004).

Na farko daga cikin wadannan ka’ida yana da al'ada a cikin ilimin zamantakewa ( *duba* Marx, 1968: 3). Daga na biyu ra'ayi na " halitta yanayi / embeddedness " da "mazauni" sun fito daga Siyasa Gwaji tare da asali alaka da hakkoki, dimokuradiyya, da ilmin halitta (Eckersley 1996: 222, 225; Eckersley 1998).

Ka’ida  na uku ya fito ne daga ƙaƙƙarfan al'adar 'mai nuna kai' na duk ƙwararrun 'yan Adam' kuma tana ƙarfafa ƴan Adam don bincika tushen ka'idar ta (kuma ba tare da wannan ba, ɗan adam muhalli shine kawai 'ecology').

## Ra'ayoyin zamani.

### Ilimin tattalin arziki na siyasa.
Wasu masana ilimin tunani sun nuna cewa shigar da wadanda ba mutane ba cikin la'akari da adalci yana danganta falsafar mahalli da tattalin arzikin siyasa. Wannan saboda ka'idar adalci wani muhimmin aiki ne na falsafar tattalin arzikin siyasa. Idan daidai da axioms na muhalli bil'adama, theories na adalci sun kara girma zuwa hada da muhalli dabi'u fiye da zama dole sakamakon shi ne kira na damuwa da muhalli da tattalin arziki na siyasa: watau. Ilimin Tattalin Arzikin Siyasa.

### Harshen tsarin makamashi.
Tambayar wane harshe ne zai iya kwatanta hanyoyin haɗin yanar gizo na madaidaiciya da kuma waɗanda ba na layi ba na tsarin muhalli ya bayyana cewa makarantar ilimin halitta da aka sani da tsarin ilimin halittu ta ɗauka . Don nuna ma'anar layi da haɗin kai na ciki na yanayin muhalli inda ka'idodin thermodynamics ke riƙe da sakamako mai mahimmanci (Hannon et al. 1991: 80), Systems Ecologist HT Odum (1994), ya ƙaddara Harshen Tsarin Makamashi akan ka'idodin makamashin muhalli . A cikin kuzarin muhalli, kamar yadda yake a cikin ɗan adam na muhalli, haɗin kai tsakanin haɗin gwiwa ana ɗaukarsa a matsayin nau'i na gani (duba Patten et al. 1976: 460). Haka kuma, a sakamakon kwaikwayon tsarin muhalli tare da harshen tsarin makamashi, HT Odum ya ba da shawara mai cike da cece-kuce cewa za a iya fahimtar makamashin da ke tattare da shi azaman darajar, wanda a cikin kansa wani mataki ne a fagen ilimin kimiyyar tattalin arziki na siyasa da aka ambata a sama.

## Duba kuma.

* Nazarin dabbobi.
* Kiyasin Al’Ada.
* Kallon kwayoyin halitta.
* Yankunan Hazlitt a 
* Ilimin kwayoyin alkalami.
* Yanayin al'adu.
* Zurfafa ilimin halittu.
* Tsarin kwararan.
* Karin mace da kwararan.
* Ilimin waka.
* Tarihin muhalli.
* Falsafar muhalli.
* Ilimin yanayin siyasa.
* Bayan ɗan adam.
* Ilimin jima'i.
* Tsarin muhalli.
* Ka'idar darajar.

## Bayanan kula.


#   
#   

## Manazarta.

* Italo Calvino, *On Fourier, III: A Utopia of Fine Dust,* The Literature Machine, Picador, London.
* R. Eckersley (1996) ‘Greening Liberal Democracy’, in Doherty, B. and de Geus, M. ed. *Democracy & Green Political Thought: Sustainability, Rights and Citizenship*, Routledge, London, pp.&nbsp;212–236.
* R. Eckersley (1998) ‘The Death of Nature and the Birth of Ecological Humanities’, *Organization and Environment*, Vol 11, No. 2, pp.&nbsp;183–185.
* R. Eckersley (2001) 'Symposium Green Thinking – from Australia', *Environmental Politics*, Vol.10, No.4, pp.&nbsp;85–102.
* J.B. Foster and P.Burkett (2004) ‘Ecological Economics And Classical Marxism’, *Organization & Environment*, Vol. 17, No.1, pp.&nbsp;32–60.
* B. Hannon, R.Costanza and R.Ulanowicz (1991) ‘A General Accounting Framework for Ecological Systems: A Functional Taxonomy for Connectivist Ecology’, *Theoretical Population Biology*, Vol. 40, 78-104.
* A. Marshall (2002) *The Unity of Nature: Wholeness and Disintegration in Ecology and Science*. London: Imperial College Press.
* J. Martinez-Alier (1987) *Ecological Economics*, Basil Blackwell. 
* K. Marx (1968), in *Karl Marx: 1818/1968, a collection of essays*, Inter Nationes, Bad Godesberg.
* H.T. Odum (1994) *Ecological and General Systems: An Introduction to Systems Ecology*, Colorado University Press, Boulder, Colorado.
* B.C. Patten, R.W.Bosserman, J.T.Finn and W.B.Cale (1976) ‘Propagation of Cause in Ecosystems’, in Patten, B.C. ed. *Systems Analysis and Systems Simulation in Ecology*, Academic Press inc. New York.
* S. Podolinsky (2004) ‘Socialism And The Unity Of Physical Forces’, *Organization & Environment*, Vol. 17, No. 1, pp.&nbsp;61–75.
* D. Rose and L. Robin (2004) 'The Ecological Humanities in Action: An Invitation', Australian Humanities Review, 31-2
* D.R. Weiner (2000) *Models of Nature: Ecology, Conservation and Cultural Revolution in Soviet Russia*, University of Pittsburgh Press, U.S.A.

## Hanyoyin haɗi na waje.

* *[http://environmentalhumanities.org/ Muhalli na Muhalli]* (jarida)
* *[http://www.resiliencejournal.org/ Resilience: Jaridar Muhalli na Muhalli]* (jarida)
* "Menene Humanities na Muhalli?" Muhalli na Muhalli a UCLA .
* Muhalli & Al'umma Portal
* DE Nye, L. Rugg, J. Fleming, and R. Emmett (2013), " Takardar Bayani: Bayyanar Halittar Muhalli" . Mistra, Gidauniyar Yaren mutanen Sweden don Binciken Dabarun Muhalli.
* R. Hutchings (2014) 'Fahimtar da hangen nesa ga Muhalli na Muhalli', ''Muhalli Humanities'', vol. 4, shafi na 213-220 
* T. Griffiths 'The Humanities and An Environmentally Sustainable Ostiraliya', Shafi 1 a cikin Cibiyar Nazarin Bil Adama ta Australiya, "The Humanities and Australia's National Recipe Priorities', Rahoton da aka shirya don Sashen Ilimi na Commonwealth, Kimiyya da Koyarwa, Afrilu 2003