Dissertations / Theses on the topic 'Ecopsychology'

ABSTRACT In Mean Spirit, Solar Storms, and Power, Linda Hogan uses the devices of silence, absence, and mystery to articulate the oppression and marginalization of Native Americans. Specifically, because of the environmental crises that produce conflict in each novel, the project benefits from ecocriticism, ecofeminism, and ecopsychology. Also, because of various interpretations that open up when silence is examined, theories of deconstruction strengthen the thesis. Ultimately, Hogan's characters move from silence as a form of tyranny to silence as a form of reconnection with tribal ways. As the characters discover pathways to native traditions, they also discover spiritual connections with the biosphere. The movement from silence as a form of tyranny to silence as healing to silence as a means of reconnection with tribal traditions and kinship with the environment ensures the natives' healing and survival. The Introduction discusses the overview of the project, illustrates my thesis regarding Hogan's use of silence, absence, and mystery, and outlines my critical methodology. In the methodology chapter, I detail specific references to ecocritical, ecofeminist, ecopsychological, and deconstructive texts that I use to analyze Hogan's novels. Beginning with Chapter Two, I discuss Mean Spirit, which is based on a true story involving the murders of Osage people during the 1920s in Oklahoma. In Chapter Three, I examine Solar Storms and track Hogan's use of silence, absence, and mystery in the story of a teenage girl who returns to her birthplace and reconnects with her tribe and the wild lands surrounding her home. Chapter Four features my close reading of Power, a coming-of-age story blended with eocological and ethical conflicts taking place in rural Florida. Finally, Chapter Five concludes the thesis and reasserts my argument that Hogan's use of silence, absence, and mystery illuminates the conflicts in her characters' lives and ultimately serves to clear a space for healing and survival.
M.A.
Department of English
Arts and Humanities
English

While the science continues to underline the increasing risks posed by climate change, rallying the public to the cause has proved increasingly difficult. A major challenge is finding alternatives to the despair, hopelessness and consequent sense of disempowerment that confronting the realities of climate change can provoke. It is also the case that particular silent aspects of the impact of climate change – for example on the future viability of certain plant species – receive less public and political attention than others, such as catastrophic weather events. Artists have been active in exploring the impact of climate change through a variety of aesthetic strategies in attempts to address these challenges and mobilise complex understandings of the phenomenon. The response of this thesis is to focus on a specific issue and location – endangered Australian plants – and to experiment with a range of different artistic approaches, filtered through the lens of biophilia and beauty. The experimental artwork produced builds and demonstrates a bridge between botanical science, endangered plant species, and art, in relation to climate change. The PhD research makes four substantial contributions. First, it presents a different perspective on the applied use of art as a mode of enquiry into climate change, through creative agency and advocacy on the focused theme of endangered Australian plants. Second, the research explores and assesses alternative methods for making and reconceptualising static drawings into moving images, as a strategy to engage artistically and positively with the negative ecopsychology and ecoanxiety of climate change. Third, newly initiated, collaborative projects with non-arts partners are deployed to enhance audience engagement through the application of drawings. In parallel to this, conventional international and national exhibitions, publications and workshops are also realised as additional contributions to knowledge within different communities. Fourth, the research results in a document which explores a hopeful reconnection with nature through applying and embracing an aesthetic of beauty and meditative mindfulness. A Transmedia Art method is utilised to enhance broader community understanding of Eco Art, using a mindful, practice based research process.

In Murakami's Norwegian Wood, romance and coming-of-age confront the growing trend of postmodernity that leads to a discontinuity of life becoming more and more common in post-war Japan. As the narrator struggles through a monotonous daily existence, the text gives the reader access to the narrator's struggle for self- and societal identity. In the end, he finds his means of self-acceptance through escape, and his escape is a product of his attempts at negotiating the multiple settings or "scapes" in which he finds himself. The thesis follows the narrator through his navigation of these scapes and seeks to examine the different way that each of these scapes enables him to attempt to negotiate his role in an indifferent and increasingly consumerist society. The Introduction discusses my overview of the project, gives specifics about Murakami's life and critical reception and outlines my particular methodology. In the overview section, I address the cultural and societal tensions and changes that have occurred since the Second World War. Following this section, I provide a brief critical history of Murakami's texts, displaying not only his popularity, but also the multiple disagreements that arise over the Japanese-ness of his work. In my methodology section, I plot my eco-critical, eco-feminist, eco-psychological and deconstructive procedure for dissecting Murakami's text. The subsequent chapters perform a close reading of Murakami's text, outlining the different scapes and their attempts at establishing identity. Within these chapters, I have utilized subheadings as I felt they were needed to mark a change not on theme, but on character and emphasis. My conclusion reasserts my initial argument and further establishes the multiscapes as crucial negotiations, the price and product of which is self-identity.
M.A.
Department of English
Arts and Sciences
English

Various forms of resistance are emerging in Human Geography in response to human caused environmental degradation and climate change. One such example is the Natural Change (NC) project, a World Wildlife Fund for Nature (WWF) initiative about social change through a facilitated wilderness experience. Wilderness is seen as an affective quality, acting as a catalyst for an empirical embodied experience of the integral human connectivity to Nature. This connectivity is seen to inform the subject's framing of distanciated environmental issues and intends to re-territorialise their positionality as an ecological Self. The NC seeks to create an embodied connectivity with Nature, which desires immunising others as a form of self-protection. The WWF NC project began by selecting influential individuals from large organisations in Scotland. After two groups completed the NC, the project was deemed highly successful by the WWF and was then terminated by a change of leadership at the WWF. The creators of the NC went on to create the Natural Change Foundation (NCF) and offer the program to eco-facilitators so that they might integrate the NC experience into their work. This research explicates the changing positionality of individuals, before, during and after the NC course. The research showed that two spaces emerged after the NC course. In one space the subjects attempt to structure a diffluence of feelings and ideas and struggle to act, while in another space the subjects combine influence and agency with a grounding element of experiential connectivity, to move to a confluence of feelings that result in action. The research identified that a specific type of efficacy and agency is needed to empower individuals after the NC course, to enact social change through action. The research highlights the importance of access to, or the creation of situations, which are supportive of efficacy and agency. These findings have profound implications for Human Geographers interested in enacting policy in relation to climate change and environmental degradation, that results in social action for an ecologically sustainable future.

The current study examined the relationships among connectedness to nature (CTN), quality of life (QOL), and mental health (MH). Theory in biophilia and ecopsychology has emphasized the importance of the human relationship with the natural world for the health of individuals, our species, and our planet as a whole. Previous research has documented the relationship between experiences in nature and outcomes of health and well-being. However, scant research has examined the correlates of the concept of CTN. Furthermore, no research has examined the relationship between CTN and measures of well-being such as QOL or MH. In the current study, 267 undergraduate students completed a series of self-report items measuring CTN, QOL, MH, and demographic characteristics. Significant relationships between CTN and all categories of dependent variables (QOL, MH, and demographics) were found. In addition, the subcategory of CTN closely related to the desire for direct experiences in nature, NR experience was shown to have a stronger relationship to QOL and MH than overall CTN--as evidenced by more significant correlations and by serving as a better predictive model through multiple regression. QOL, MH, and demographic variables were collectively found to predict 21% of the variance in overall CTN, while those same variables were found to predict 35% of the variance in NR experience. Implications of these findings based on previous research, limitations of the current study, and future avenues of research are discussed.

The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature. This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self. There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions. �Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated. The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions. Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�. Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved. A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.

Människans relation till natur är relaterad till såväl klimatfrågan som vårt eget välmående. Trots det saknas psykologisk forskning som har undersökt hur individer som aktivt engagerar sig i klimatfrågan relaterar till natur. Syftet med föreliggande studie var därför att undersöka relationen till natur hos klimatengagerade stadsbor. Genom interpretativ fenomenologisk metod möjliggjordes en djupanalys av fyra kvalitativa intervjuer. Tre övergripande teman framträdde: natur som kontrast till vardagen, natur som meningsskapande trygghet och natur som föränderlig. Natur var betydelsefull för deltagarna, både i vardagen och i en vidare, existentiell bemärkelse. Relationen framstod som komplex och paradoxal, natur var svårdefinierat och tycktes framförallt vara en upplevelse i det inre och det yttre. Resultatet pekar på vikten av framtida forskning på relationen till natur som tar hänsyn till dess subjektiva och relationella karaktär, undersöker relationen i andra kontexter och studerar natur som ett vidare fenomen.

Taking into consideration outdoor experiential learning's popularity as an effective method for the improvement of personal and group related skills (locus of control (Hans, 2000), self-esteem (Romi & Kohan, 2004), organizational abilities (Russell et al., 2000), social abilities (Meyer, 2000; Hui & Cheung, 2004; Dent, 2006), trust, communication, decision making and group dynamics (Ewert & McAvoy, 2000), there exists much uncertainty how program components relate to outcomes (Russell & Phillips-Miller, 2002; Sibthorp; 2003; Gass & Priest, 2006). Sibthorp et al. (2007:1) and Paisley et al. (2008:201-202) state that too much attention is directed at what participants learn and not how learning takes place. Outdoor experiential learning is mainly centre-based and wilderness-based (Hinkle, 1999:190; Hans, 2000:35), and due to the interchangeable use of these two methods, this confusion has occurred (Gillis & Gass, 2004:601; Epstein, 2004:107-108). In order to develop more successful programs a need has arisen to determine exactly how program components relate to program outcomes (Hans, 2000:33; Russell, 2000:170; Russell & Phillips-Miller, 2002:415; Gass & Priest, 2006:79). Taking this into consideration, Beringer and Martin (2003:30) state that change is usually only attributed to action and experience. In this regard Miner (2003:6), Cole (2005:23), Berger and McLeod (2006:82) and Hill (2007:339) believe that the symbolic meaning of wilderness and its therapeutic role is largely being overlooked or ignored compared to the ecological and experiential values thereof. Although many suggest that the physical environment is important for achieving program outcomes, future research could focus more on the difference of programs in wilderness, unfamiliar non-wilderness environments (such as rope courses) and familiar environments such as classrooms and workplaces (McKenzie, 2000:20). For a clearer understanding on how program components relate to outcomes, Priest (1996) (also see Priest, 1998 and Williams, 2000) indicates by using a comparative study that if group initiatives are more successful than rope courses for the improvement of organizational effectiveness, it can give valuable insight of what specific method should be used for achieving specific outcomes (Priest, 1996:37). Taking this into consideration it is the purpose of this study to compare the effectiveness of a centre-based adventure program with an expedition-based wilderness program with regard to personal and group effectiveness, and to determine if the personal experience of restoration (Kaplan, 1995:172-173; Laumann et al., 2001:31-32), physical self (Berger & McLeod, 2006:91; Caulkins et al., 2006:21), prfmitiveness, humility, timelessness (Cole, 2005:26; Johnson et al., 2005:7), solitude, privacy, freedom of choice (Borrie & Roggenbuck, 2001:7), personal self (Russell & Farnum, 2004:39) and spiritual upliftment (Irvine & Warber, 2002:80; Berger & McLeod, 2006:91) are symbolically unique to wilderness participation. This study made use of a crossover design with a mixed-method approach which De Vos (2005:360) refers to as a combination of quantitative and qualitative research in a single study. In a crossover design all the participants take part in both interventions (Simon, 2002:1), which is, in this case, the centre-based adventure programme and expedition-based wilderness programme. There were 28 third year students (14 men and 14 women), aged 20-23 (x= 21.6 ± 0.7) from the North-West University (Potchefstroom Campus) who took part in this study. The participants were identified using an availability sample and were randomly divided into two experimental groups (7 men and 7 women). The research instrument used to measure personal effectiveness was the Review of Personal Effectiveness and Locus of Control (ROPELOC) developed and piloted by Richards et al. (2002). This questionnaire measures personal effectiveness through seven major components. This questionnaire was administered in the form of a quantitative pre-and post-test to both groups. For the measurement of group effectiveness an improved version of the one,found in Herselman (1998) was used. This questionnaire measures group effectiveness through several factors, such as communication, team spirit, decision making and planning, which are considered important for effective group functioning. In combination with this questionnaire an improved version of the Recreation Experience Preference Scales (Manfredo et al., 1996) was used. This research instrument is developed to determine why people engage in recreation, what people want from it and how people might benefit from it. Both of these questionnaires (group effectiveness and Recreation Experience Preference Scales) were administered in the form of a quantitative post-test to both groups. In combination with the quantitative procedure, one-on-one and focus group interviews were conducted with each participant after every test. With regard to personal effectiveness results indicated that most of the ROPELOC components changed significantly. Between the two programs differences with medium effect (d=0.5) were found in self-confidence (d=0.53), stress management (d=0.42), quality seeking (d=0.62) and coping with change (d=0.49), all in favour of the expedition-based wilderness program. Even though both programs are very effective for the improvement of personal effectiveness, it is strongly recommended that an expedition-based wilderness program should be used. This is mainly attributed to the effect of the wilderness environment. The experience of solitude, privacy and freedom of choice, spiritual upliftment and restoration proved to be the most powerful. In terms of group effectiveness results indicated medium (d=0.5) to significant (d>0.8) differences mostly in favour of the centre-based adventure program in communication abilities (d=0.52), competition within the group (d=0.83) and productiveness (d=0.68). Although both programmes are rated very effective for the improvement of group effectiveness, it is strongly recommended that a centre-based adventure program should be used. This is mainly attributed to active involvement, intense social interaction and continuous group discussions. Furthermore, a significant sequence effect in favour of first attending the centre-based adventure program and thereafter the expedition-based wilderness program was documented, which lead to the conclusion that the two programmes should be used in combination. For a meaningful adventure experience results showed that the personal experience of restoration, physical self, primitiveness, humility, timelessness, solitude, privacy, freedom of choice, personal self and spiritual upliftment made the most important contribution during the expedition-based wilderness program and that this program is most effective in creating this. However, it is possible to experience these components during a centre-based adventure program, but to a lesser extent and with different meaning.
Thesis (Ph.D. (Recreation Science))--North-West University, Potchefstroom Campus, 2009.

This thesis by creative work explores relationships among human beings, the nonhuman natural world and language. It addresses the central research question: 'How can a novel embody a narrative of recovery from psychological trauma in which recovery is primarily a function of the character's subjective interaction with nature?' The novel, 'The Child Pose', tells the story of a woman's recovery from psychological trauma. The thesis draws on the psychoanalytic theory of Jacques Lacan, who saw the human subject as fundamentally split and alienated, and therefore inherently vulnerable to being destabilised by trauma. Situating the narrative of recovery within the emerging fields of ecocriticism and ecopsychology, the research constructs psychological recovery through interaction with nature as a transformation of subjectivity: the creation of a new, more stable and connected kind of subject, which Jordan (2012) has called 'the ecological subject'.

Within American religious culture, there is a small but significant and growing movement that overlaps and interacts with the environmental movement. It's known by many names, including Contemporary Paganism, Neo-Paganism, Earth Religion, and Nature Religion. A few years of observation at Starwood Festival, the largest annual Pagan gathering in North America, revealed that many individuals who identify as Pagan (or Wiccan, Druid, animist, or another of the identities that fall under the Pagan umbrella) include in their spiritual practice engagement with faeries or other nature spirits. My research employed qualitative methods including participant observation and interviews to examine the extent to which engagement with faeries and other nature spirits among Pagan festival attendees affects their relationships with nature and their behaviors in the natural world. The Pagan understanding of the Earth and all of its inhabitants and elements as animate or inspirited, as exemplified in the phenomenon of faery faith, conflates the wellbeing of the Earth and wild nature with the psychological wellbeing of each individual human, making this worldview highly compatible with the emerging field of ecopsychology. Drawing on theories of enchantment, consciousness, multiple realities, imagination, and play, my interpretations of the stories of my informants contribute additional perspective to the contemporary practice of Paganism as a small but growing countercultural movement within the dominant Western culture, particularly as it informs the human-(in)-nature relationship.

Thesis (Ph.D.)--Antioch University New England, 2008.
Title from PDF t.p. (viewed November 11, 2009). "A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Environmental Studies at Antioch University New England (2008)."--from the title page. Advisor: Mitchell Thomashow. Includes bibliographical references (p. 289-296).

Despite the wealth of scholarship concerning the origins of religious beliefs, practices, and cultures, there has been little consideration of the impact of ecological landscapes on the development of ancient religions. Although the influence of the natural environment is considered among the variables in explaining the development of various economic, political, and other social systems throughout history, there is a specific gap concerning its impact on the origins of religious systems. The argument which is taken up in this writing is the correlation between agriculturally marginal landscape and the development of monotheism. Specifically that the religions of the ancient Iranians and Israelites were shaped, in part, by the ecological landscapes in which they developed. Using comparative case studies (primarily: Judaism, Zoroastrianism; and including the religions: Egypt, Mesopotamia, the Kikuyu, Maasai, and Lakota) and a dataset of temple sites of the greater Near East through the Iron Age, which are in established archaeological record, digitally mapped in ArcGIS, this argument takes up an examination of the apparent interconnection between mobile societies, monotheism, and a respective lack of temple building culture. Although the primary subjects of the argument are very ancient religious societies, this research is eminently relevant to modern humans because we continue to be affected by natural and built environments. Our modern minds and bodies are shaped, partly, in pragmatic response to spaces in which we develop individually and collectively. This writing is one call for more work to be done to understand the effects of our environments on our minds and ways of thinking. This call for scholarship – for understanding – comes, not accidentally, at a time when the implications of human psychological responses to the environment are particularly unsettling. As the tide of human-caused climate change begins to flood our societies and world, how too might the currents of an unraveling biosphere affect our minds? If the development of a mobile deity and mobile society was the pragmatic response of a people to agriculturally marginal landscapes, what economic, social, and religious constructs might be borne of ecological devastation?

"With the Earth in Mind" responds to some of the most cutting-edge research in the field of ecocriticism, which centers on ecological loss and the grief that ensues. Ecocritics argue that ecological objects of loss abound--for instance, species are disappearing and landscapes are becoming increasingly compromised--and yet, such loss is often deemed "ungrievable." While humans regularly grieve human losses, we understand very little about how to genuinely grieve the loss of nonhuman being, natural environments, and ecological processes. My dissertation calls attention to our society's tendency to participate in superficial nature-nostalgia, rather than active and engaged environmental mourning, and ultimately activism. Herein, I investigate how an array of postwar and contemporary American novels represent a complex relationship between environmental degradation and mental illness. Literature, I suggest, is crucial to investigations of this problem because it can reveal the human consequences of ecological loss in a way that is unavailable to political, philosophical, scientific, and even psychological discourse.

De la contre-culture états-unienne aux perspectives écoféministes contemporaines, cette thèse présente l’œuvre et la carrière de Theodore Roszak tout en montrant de quelles manières la proposition écopsychologique de l’auteur s’appuie sur les postulats féministes, écologiques et anticapitalistes forgés durant les années 1960 aux Etats-Unis. Ce travail présente également à la communauté scientifique un apport conceptuel innovant qui consiste à repérer des trajectoires d’émancipation écoféministe dans la littérature de fiction à l’aune des quatre topoï définis : le foyer, la lisière, la forêt et la clairière. Cette spatialisation des lieux concrets et métaphoriques qui ordonnent des processus écoféministes de désaliénation des paradigmes patriarcaux et néo-libéraux est présentée au travers d’un corpus de sept autrices tatsuniennes. Cette thèse défend enfin l’idée que les notions de « trajectoire d’émancipation écoféministe » et de « viol de la terre » sont constitutives d’une approche écoféministe de la littérature et des études culturelles anglophones
From the American counter culture to contemporary ecofeminist perspectives, this thesis exposes Theodore Roszak’s works and career while showing the ways in which his ecopsychological proposition is founded in the feminist, ecological, and anticapitalist premises forged during the 1960s in the United States. This dissertation also brings to the attention of the scientific community an innovating and conceptual input which consists in mapping ecofeminist emancipatory trajectories in fiction via the four topoi here defined: the hearth, the edges, the forest and the glade.This spatialization of the concrete and metaphorical places that organize ecofeminist processes of desalienation from patriarcal and neoliberal paradigms is presented via a corpus of sevent female authors from the United States. This thesis eventually defends the idea that the notions of « ecofeminist emancipatory trajectory » and of « the rape of the earth » are constitutive of an ecofeminist approach to literature and cultural studies

A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; Brindle, 2000; Callicott, 1994; Gardner, 2002, 2003, 2006; Gore Jr., 1992; Gottlieb, 2006, 2007; Hallman, 2000; Hamilton, 2006b, a, 2007b; Hessel & Ruether, 2000b; Hitchcock, 1999; King, 2002; Lerner, 2006a; McDonagh, 1987; McFague, 2001; McKenzie, 2005; Nasr, 1996; Oelschlaeger, 1994; Palmer, 1992; Randers, 1972; Tucker & Grim, 2000; and White Jr., 1967. Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ Proponents of the above views are often religious, though there are many who are not. Many proponents are from the USA and write in the context of the powerful role of religion in that country. Others write in a global context. Very few write from or about the Australian context where the role of religion in society is variously argued to be virtually non-existent, soon to be non-existent, or conversely, profound but covert. ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ The research finds that: the ‘greening’ of these denominations is evident; it is a recent phenomenon in the older Churches; there is a growing wealth of environmentalist sentiment and ecological policy being produced; but little institutional praxis has occurred. Despite the often-strong rhetoric, there is no evidence to suggest that ecological concerns, even linked to broader social concerns (termed ‘ecojustice’) are ‘core business’ for the Churches as institutions. Conventional institutional and anthropocentric welfare concerns remain dominant. ¶ Overall, the three Churches struggle with organisational, demographic, and cultural problems that impede their ability to convert their official ecological concerns into institutional praxis. Despite these problems, there are some outstanding examples of ecological policy and praxis in institutional and non-institutional forms that at least match those seen in mainstream secular society. ¶ I conclude that in Australia, mainstream religion is a limited part of the solution to the ecological crisis. It is not the solution to the crisis, at least not in its present institutional form. Institutional Christianity is in decline in Australia and is being replaced by non-institutional Christianity, other religions and non-religious spiritualities (Tacey, 2000, 2003; Bouma, 2006; Tacey, 2007). The ecological crisis is a moral crisis, but in Australia, morality is increasingly outside the domain of institutional religion. The growth of the non-institutional religious and the ‘spiritual but not religious’ demographic may, if ecologically informed, offer more of a contribution to addressing the ecological crisis in future. This may occur in combination with some of the more progressive movements seen at the periphery of institutional Christianity such as the ‘eco-ministry’ of Rev. Dr. Jason John in Adelaide, and the ‘Creation Spirituality’ taught, advocated and practiced by the Mercy Sisters’ Earth Link project in Queensland.

To examine possible links between biophilia (love for living systems) and outdoor adventure training, this study explored various emotional relationships participants developed during Hooksum Outdoor School on Vancouver Island, British Columbia. Drawing from phenomenological psychology, ecopsychology, outdoor adventure training, and biophilia literature, I sought to answer the questions (1) if, and how, individuals develop emotional relationships with coastal environments; (2) what role the ocean plays in emotional change; (3) how individuals act in response to their relationships with the coast. Analysis included grouping themes from observation notes, questionnaires, and Interpretative Phenomenological Analysis of individual interviews. A focus was bringing the researcher into participants' lifeworlds as they experienced the program. Four individual participant stories demonstrate active relationship-building (1) within participants' inner selves; (2) between each other; (3) with the coastal environment. Findings contribute to recommendations for future research, providing insight into how program design can effectively address the biophilia tendency.

2 ABSTRACT The thesis deals with ethics-relevant thinking and attitudes of workers at animal rescue stations, with the way they perceive nature as a phenomenon, and aims at discovering the various reasons that lead to the workers' choice for their job. Animal rescue stations are an example of protection of nature via voluntary work; thus, discovering the attitudes of workers at these facilities might lead to better understanding of their motivations for this job. The theoretical part of the thesis consists of three chapters. The first chapter introduces concepts of environmental ethics focused on ethical behaviour of humans towards animals. The second chapter discusses the approach to nature, presented in the book Contested Natures by Phil Macnaghten and John Urry, together with that of environmental psychology. The last chapter is focused on animal rescue stations themselves and their activities. The practical part of the work presents a research on the topics above that took place at animal rescue stations and was done by interviewing their staff. The data acquired from these interviews are set in a theoretical framework, accordingly elaborated on and further categorized. It can be seen how the statements of the respondents correlate with the concepts presented in the theoretical part. Key words: animal...

A significant and growing number of authors and commentators have proposed that ecologically enlightened (‘greened’) religion is the solution or at least a major part of the solution to the global ecological crisis. These include Birch, 1965 p90; ... . Proponents offer a variety of reasons for this view, including that the majority of the world’s and many nations’ people identify themselves as religious, and that there is a large amount of land and infrastructure controlled by religious organisations worldwide. However, the most important reason is that ‘religion’ is said to have one or more exceptional qualities that can drive and sustain dramatic personal and societal change. The underlying or sometimes overt suggestion is that as the ecological crisis is ultimately a moral crisis, religion is best placed to address the problem at its root. ¶ ... ¶ This thesis tests the proposition that religion is the solution to the ecological crisis. It does this using a case study of mainstream religion in Australia, represented by the Catholic, Anglican, and Uniting Churches. The Churches’ ecological policies and practices are analysed to determine the extent to which these denominations are fulfilling, or might be able to fulfil, the proposition. The primary research method is an Internet-based search for policy and praxis material. The methodology is Critical Human Ecology. ¶ ...