Hakkin shuke-shuke
 plant rights | |
|---|---|
| Bayanai | |
| Ƙaramin ɓangare na |
subjective right (en)  |
Hakkin shuke-shuke haƙƙoƙi ne waɗanda wasu shuke-huke zasu iya samun dama. Irin waɗannan batutuwan galibi ana tayar da su dangane da tattaunawa game da haƙƙin ɗan adam, Hakkin dabbobi, Biocentrism, ko sentiocentrism.
Falsafa[gyara sashe | gyara masomin]
Samuel Butler's Erewhon ya ƙunshi babi, "Ra'ayin Masanin Falsafa na Erewhonian Game da Haƙƙin Kayan lambu".
Dangane da batun ko za a iya faɗaɗa haƙƙin dabba ga tsirrai, masanin ilimin haƙƙin dabba Tom Regan ya yi jayayya cewa dabbobi suna samun haƙƙi ne saboda saninsu, abin da ya kira “masu-da-na-sani na rayuwa”. Yana mai cewa hakan bai shafi tsiro ba, kuma ko da tsiron yana da hakki, to ƙauracewa cin nama zai kasance da halin kirki saboda amfani da tsiro wajen kiwon dabbobi.
A cewar masanin falsafa Michael Marder, ra'ayin cewa tsire-tsire ya kamata su sami hakkoki ya samo asali ne daga "tsire-tsare na tsire-shire", wanda ya bambanta da mutum.[1] Paul W. Taylor ya ce duk rayuwa tana da darajar halitta kuma tana jayayya da girmamawa ga tsire-tsire, amma ba ta ba su hakkoki ba. Christopher D. Stone, ɗan jarida mai bincike I. F. Stone, ya ba da shawarar a cikin takarda ta 1972 mai taken "Ya kamata itatuwa su tsaya?" cewa, idan an ba kamfanoni hakkoki, haka ya kamata abubuwa na halitta kamar itatuwa. Da yake ambaton faɗaɗa haƙƙin baƙi, Yahudawa, mata, da tayin a matsayin misalai, Stone ya bayyana cewa, a cikin tarihi, al'ummomi suna ba da haƙƙoƙi ga sababbin "masu zaman kansu" wanda, a lokacin, mutane suna tunanin "ba za a iya tunanin su ba".[2]
Duk da yake ba ya yin kira kai tsaye ga "yancin", Matthew Hall ya yi jayayya cewa ya kamata a haɗa shuke-shuke a cikin mulkin la'akari da ɗabi'a na ɗan adam. Shuke-shuke a matsayin Mutane: Shuke-tsire na Falsafa ya tattauna asalin ɗabi'a na shuke-shuke a cikin falsafar yamma kuma ya bambanta wannan da sauran al'adu, gami da al'adun asali, waɗanda ke gane shuke-tsuke a matsayin mutane masu aiki, masu basira waɗanda suka dace da masu karɓar girmamawa da kulawa. Hall ya goyi bayan kiransa don la'akari da dabi'a game da tsire-tsire tare da muhawara bisa ga ilimin kimiyyar tsire-shire, wanda ya ce tsire-tire suna da ikon cin gashin kansu, kwayoyin da ke iya yin rikitarwa, halayen daidaitawa, gami da gane kai/ba kai ba.
Ra'ayi na kimiyya[gyara sashe | gyara masomin]
A cikin nazarin ilimin halittar jiki, ana fahimtar tsire-tsire suna da hanyoyin da suke gane canjin yanayi. Wannan ma'anar fahimtar shuka ya bambanta da ra'ayi cewa tsire-tsire suna iya jin motsin rai, ra'ayin da ake kira tsinkayen shuke-shuke. Ma'anar ƙarshe, tare da basirar tsire-tsire, za a iya gano shi zuwa 1848, lokacin da Gustav Theodor Fechner, masanin kimiyya na gwaji na Jamus, ya nuna cewa tsire-tsire suna da ikon motsin rai, kuma wanda zai iya inganta ci gaban lafiya tare da magana, hankali, da ƙauna. [3]
Yayin da tsire-tsire, a matsayin masu rai, na iya ganewa da kuma sadarwa ta jiki da lalacewa, ba sa jin zafi kawai saboda rashin kowane mai karɓa na ciwo, jijiyoyi, da kwakwalwa, [4] kuma, ta hanyar tsawo, rashin sani. [5] Yawancin tsire-tsire an san su da tsinkaya da kuma amsawa ga abubuwan motsa jiki a matakin salula, kuma wasu tsire-tsire irin su venus flytrap ko touch-ni-not, an san su da "babban iyawar hankali". [4] Duk da haka, daular shuke-shuke gaba ɗaya ba sa jin zafi duk da ikon su na amsa hasken rana, nauyi, iska, da duk wani abin motsa jiki na waje kamar cizon kwari, tunda ba su da wani tsarin juyayi. Babban dalilin hakan shi ne, ba kamar membobin daular dabbobi waɗanda nasarorin juyin halitta da gazawarsu ke haifar da wahala ba, juyin halittar shuke-shuken kawai rayuwa da mutuwa ke siffanta su. [4]
Kwamitin da'a na Tarayyar Swiss kan ilimin halittun da ba na ɗan adam ba ya binciki bayanan kimiyya game da shuke-shuke, kuma ya kammala a cikin shekarar 2009 cewa tsire-tsire suna da haƙƙin wani adadi na "daraja", amma "darajar tsire-tsire ba cikakkiyar darajar ba ce." [6]
Jam'iyyar Tsirrai mai guda ɗaya ta shiga 'yan takara a zaben 'yan majalisa na shekarar 2010 a Netherlands. Yana mai da hankali kan batutuwa kamar yanayi, bambancin halittu da ɗorewa gabaɗaya. An soki irin waɗannan damuwar a matsayin shaida cewa al'adun zamani suna "sa mu rasa ikon yin tunani mai zurfi da bambance mai tsanani da damuwa na ɗabi'a".
Mahimman ra'ayi na kimiyya a yau yana bayyana halaye irin su jin dadi da sani kamar abin da ke buƙatar tsarin jijiyoyi na musamman, musamman neuroanatomical, neurochemical, da neurophysiological substrates, wanda ya bayyana a cikin mafi haɗaɗɗun kwayoyin halitta kamar tsarin kulawa na tsakiya, don nuna sani kamar yadda aka bayyana a cikin sanarwar Cambridge na Hankali ,[a] wanda aka yi shelar a bainar jama'a a ranar 7 ga watan Yuli 2012 a Jami'ar Cambridge. Sabili da haka, kawai kwayoyin da ke da waɗannan nau'o'in, duk a cikin duniyar dabba, an ce suna da hankali ko kuma suna da hankali don su ji da jin zafi. [7] Sponges, placozoans, da mesozoans, tare da tsare-tsaren jiki mai sauƙi kuma babu tsarin jin tsoro, su ne kawai mambobi na mulkin dabba wanda ba su da wani tunani.
Hujjoji na shari'a[gyara sashe | gyara masomin]
A cikin rashin amincewarsa ga hukuncin 1972 Saliyo v. Morton da Kotun Koli ta Amurka, Mai Shari'a William O. Douglas ya rubuta game da ko tsire-tsire na iya samun matsayin doka:
Inanimate objects are sometimes parties in litigation. A ship has a legal personality, a fiction found useful for maritime purposes... So it should be as respects valleys, alpine meadows, rivers, lakes, estuaries, beaches, ridges, groves of trees, swampland, or even air that feels the destructive pressures of modern technology and modern life... The voice of the inanimate object, therefore, should not be stilled.
Kundin tsarin mulkin ƙasar Switzerland ya kunshi tanadin da ke buƙatar "a ɗauki lissafin darajar halitta yayin da ake kula da dabbobi, tsirrai da sauran halittu", kuma gwamnatin ƙasar Switzerland ta gudanar da nazarin da'a dangane da yadda za a kare martabar tsirrai.
A cikin shekarar 2012, wani kogi a New Zealand, gami da tsire-tsire da sauran halittun da ke cikin iyakokinsa, an ayyana shi bisa doka a matsayin mutumin da ke tsaye (ta hanyar masu tsaro) don kawo matakan doka don kare muradun sa. [8]
Duba kuma[gyara sashe | gyara masomin]
- Itace Mai Kanta
- Fadada da'irar ɗabi'a
- Shuka rai
- Tsinkayen shuka (paranormal)
Manazarta[gyara sashe | gyara masomin]
- ↑ Marder, Michael. "The time is ripe for plant rights". www.aljazeera.com. Retrieved 2019-06-26.
- ↑ Stone, Christopher D. (1972). "Should Trees Have Standing--Toward Legal Rights for Natural Objects". Southern California Law Review. 45: 450–87.
- ↑ Michael Heidelberger Nature from within: Gustav Theodor Fechner and his psychophysical worldview 2004, p. 54
- ↑ 4.0 4.1 4.2 Petruzzello, Melissa (2016). "Do Plants Feel Pain?". Encyclopedia Britannica. Retrieved 8 January 2023.
Given that plants do not have pain receptors, nerves, or a brain, they do not feel pain as we members of the animal kingdom understand it. Uprooting a carrot or trimming a hedge is not a form of botanical torture, and you can bite into that apple without worry.
- ↑ Draguhn, Andreas; Mallatt, Jon M.; Robinson, David G. (2021). "Anesthetics and plants: no pain, no brain, and therefore no consciousness". Protoplasma. Springer. 258 (2): 239–248. doi:10.1007/s00709-020-01550-9 (inactive 3 May 2024). PMC 7907021. PMID 32880005. 32880005.CS1 maint: DOI inactive as of Mayu 2024 (link)
- ↑ Koechlin, Florianne (January 2009). "The dignity of plants". Plant Signaling & Behavior. 4 (1): 78–79. doi:10.4161/psb.4.1.7315. PMC 2634081. PMID 19568336.
- ↑ Low, Philip (7 July 2012). "The Cambridge Declaration on Consciousness" (PDF). FCM Conference. Cambridge University. Retrieved 5 August 2020.
- ↑ Vines, Timothy; Bruce, Ven Alex; Faunce, Thomas Alured (2013-03-19). "Planetary Medicine and the Waitangi Tribunal Whanganui River Report: Global Health Law Embracing Ecosystems as Patients" (in Turanci). Rochester, NY. SSRN 2235935. Cite journal requires
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