1 Reframing Global Health Ethics Using Ecological, Indigenous, and Regenerative Lenses By Mark D. Hathaway, Blake Poland, and Angela Mashford-Pringle Hathaway, M., Poland, B., & Mashford-Pringle, A. (2021). Reframing global health ethics using ecological, Indigenous, and regenerative lenses. In S. Benatar and G. Brock (eds.), Global Health and Global Health Ethics (2 nd edition), pp. 358-369. Cambridge, UK: Cambridge University Press. Note: This is the pre-publication of the book chapter. Page numbers of the published chapter appear in square brackets in the text body, beginning with page 358. [358] We are as much alive as we keep the Earth alive. – Tsleil-Waututh Chief Dan George (1989, p.56) Human health is utterly dependent upon the well-being of the wider Earth community of which we are a part (Díaz & Brondizio, 2019). Without clean air and water, liveable climatic conditions, and nutritious food, humans cannot survive, let alone thrive. Already, for many, these necessities are increasingly scarce, if not out of reach. Moreover, ecosystems—and the human communities that depend upon them—are rapidly deteriorating. Several key boundaries that delineate the safe operating space for humanity have already been exceeded—particularly biodiversity loss and climate change—and the limits in other areas such as ocean acidification are rapidly being approached (Rockström et al, 2009). Ehrlich and Ehrlich (2013) conclude that human civilisation may collapse unless concerted action is taken to address the problems threatening the health of the entire planet. In this chapter, we explore some of the ethical challenges posed by the ecological crisis—a crisis in how humans relate to each other and to the wider community of life. In so doing, we consider how this crisis is the result, not only of destructive practices and systems, but also of a pathological worldview rooted in a paradigm of separation, manipulation, domination, and exploitation prevalent in modern industrial capitalist societies. Western ethics, while providing needed checks and balances within the dominant system, seldom calls into question the deeper assumptions in western thinking which have precipitated the ecological crisis by: • emphasising separation of the individual from community and nature, • perceiving living beings (human and other-than-human) as resources to be exploited rather than as subjects with intrinsic value worthy of respect and care, and • naturalising competition, acquisition, and hierarchy over interconnectedness, reciprocity, and equality.