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Journal articles on the topic 'Environmentalism'

To see the other types of publications on this topic, follow the link: Environmentalism.

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Kallis, Giorgos, and Sam Bliss. "Post-environmentalism: origins and evolution of a strange idea." Journal of Political Ecology 26, no. 1 (August 23, 2019): 466. http://dx.doi.org/10.2458/v26i1.23238.

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<p>The publication of the Ecomodernist Manifesto in 2015 marked a high point for post-environmentalism, a set of ideas that reject limits and instead advocate urbanization, industrialization, agricultural intensification, and nuclear power to protect the environment. Where, how, and why did post-environmentalism come about? Might it influence developments in the future? We trace the origins of post-environmentalism to the mid-2000s in the San Francisco Bay Area and show how it emerged as a response to perceived failures of U.S. environmentalism. Through a discourse analysis of key texts produced by the primary actors of post-environmentalism, namely the Oakland, California-based Breakthrough Institute and its cofounders Ted Nordhaus and Michael Shellenberger, we show how the theory behind post-environmentalism mixes a deconstructionist trope familiar to political ecologists with a modernization core from liberal economics. We discuss the contradictions of post-environmentalist discourse and argue that despite its flaws, post-environmentalism can hold considerable sway because its politics align with powerful interests who benefit from arguing that accelerating capitalist modernization will save the environment. We conclude that political ecology has a much more nuanced take on the contradictions post-environmentalists stumble upon, disagreeing with those political ecologists who are choosing to ally with the agenda of the Manifesto.</p><p><strong>Keywords</strong>: ecomodernism; ecological modernization; discourse analysis; environmental politics</p>

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Breda, Nadia. "Are Anthroposophists Environmentalists?" Public Anthropologist 1, no. 2 (September 14, 2019): 208–23. http://dx.doi.org/10.1163/25891715-00102005.

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Can anthroposophists be considered environmentalists? Based on the author’s recent ethnographic research, this article seeks to delineate the profile of the anthroposophical environmentalist, a figure belonging to a particular form of environmentalism. In the last two centuries, anthroposophy (founded by Rudolf Steiner, 1861-1925) has elaborated a universalistic narrative named “spiritual science.” Today, through a “salvific approach” and a “karstic life,” anthroposophy informs different, blended, environmental practices intertwined with ecological and social issues that include spirituality, anti-modernism, human-nonhuman relationships and alternative sciences. Consequently, the ecological movements inspired by anthroposophy have a wide and increasing diffusion globally and this, in turn, stimulates anthropology to produce appropriate ethnographic knowledge of this form of environmentalism.

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Tomalin, Emma. "THE LIMITATIONS OF RELIGIOUS ENVIRONMENTALISM FOR INDIA." Worldviews: Global Religions, Culture, and Ecology 6, no. 1 (2002): 12–30. http://dx.doi.org/10.1163/156853502760184577.

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AbstractMany environmentalists draw upon religious teachings to argue that humanity ought to transform its relationship with the natural world. They maintain that religious systems teach that the earth is sacred and has an intrinsic value beyond its use value to humanity. However, whilst many cultures have religious practices or teachings associated with the natural world, such traditions of nature religion ought to be distinguished from religious environmentalism. This paper suggests that religious environmentalism is limited because it is a product of Western ideas about nature, in particular a 'romantic' vision of nature as a realm of purity and aesthetic value. Although in India, for example, people worship certain trees, this is not evidence of an inherent environmental awareness, if only because such practices are very ancient and pre-date concerns about a global environmental crisis. Moreover, many people in developing countries, such as India, are directly dependent upon the natural world and cannot afford radically to alter their behaviour towards nature to accommodate religious environmentalist goals.

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Tomalin, Emma. "Bio-divinity and Biodiversity: Perspectives on Religion and Environmental Conservation in India." Numen 51, no. 3 (2004): 265–95. http://dx.doi.org/10.1163/1568527041945481.

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AbstractReligious environmentalists argue that religious traditions teach that the Earth is sacred and that this has traditionally served to exert control over how people interact with the natural world. However, while the recognition of "bio-divinity" is a feature of many religious traditions, including Hinduism, this is to be distinguished from religious environmentalism which involves the conscious application of religious ideas to modern concerns about the global environment. Religious environmentalism is a post-materialist environmental philosophy that has emerged from the West and has its roots in the eighteenth century European "Romantic Movement." Using the example of sacred grove preservation in India, this paper assesses the extent to which claims that Hinduism is environmentally friendly are the product of an elite middle-class environmentalist ideology and hence of little relevance to the majority of Hindus. However, the fact that discourses about sacred grove preservation have become common within discussions about the conservation of biodiversity in India might suggest that religious environmentalism does have a broader relevance. While religious institutions have, on the whole, paid little attention to environmental issues in India, one area where ecological causes have made an impact is within Hindu nationalist groups such as the Vishva Hindu Parishad (VHP). This paper concludes with a discussion of the similarities between the historicist strategies of the Hindu Right and religious environmentalism, and discusses the anti-Tehri dam campaign where representatives of both have been involved in protest activity to protect the River Ganges.

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Ryan, Shane. "Epistemic Environmentalism." Journal of Philosophical Research 43 (2018): 97–112. http://dx.doi.org/10.5840/jpr201872121.

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I motivate and develop a normative framework for undertaking work in applied epistemology. I set out the framework, which I call epistemic environmentalism, explaining the role of social epistemology and epistemic value theory in the framework. Next, I explain the environmentalist terminology that is employed and its usefulness. In the second part of the paper, I make the case for a specific epistemic environmentalist proposal. I argue that dishonest testimony by experts and certain institutional testifiers should be liable to the sanction of inclusion on a register of epistemic polluters. In doing so, I explain the special role that experts and the relevant institutional testifiers play in the epistemic environment and how the proposal is justified on the basis of that special role.

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6

Thoyre, Autumn. "Constructing environmentalist identities through green neoliberal identity work." Journal of Political Ecology 22, no. 1 (December 1, 2015): 146. http://dx.doi.org/10.2458/v22i1.21082.

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To advance understandings of how neoliberal ideologies are linked to peoples' everyday environmentalist practices, this article examines processes through which green neoliberal subjects are made. Bringing together critical perspectives on green neoliberalism and symbolic interactionist perspectives on identities, I develop the concept of green neoliberal identity work, a mechanism through which neoliberal environmentalist subjects are produced. I use environmentalists' promotions and uses of compact fluorescent light bulbs (CFLs) as a case study, and employ mixed qualitative methods and grounded theory analysis. Data were collected in North Carolina through interviews, participant observation, and texts. The data reveal four generic patterns of green neoliberal identity work: celebrations and renunciations of particular technologies, inclusive-talk, performing moral math, and technological progress-talk. These patterns show that framing green neoliberal subject formation through the lens of identity work illuminates how these subjects form themselves through micro-level social processes, and opens up different ways of thinking about resistance.Keywords: environmentalism, neoliberalism, identity work, subjectivities, identities

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7

Baugh, Amanda J. "Nepantla Environmentalism: Challenging Dominant Frameworks for Green Religion." Journal of the American Academy of Religion 88, no. 3 (July 24, 2020): 832–58. http://dx.doi.org/10.1093/jaarel/lfaa038.

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Abstract Scholarship on religious environmentalism and green religion in the United States has privileged the actions of progressive white activists who view nature through an Enlightenment framework. In response to a call in the 2015 JAAR’s roundtable on climate destabilization and religion to engage in discourse about “the myriad causes and myriad possible solutions to our environmental crisis,” this article examines religious environmentalism from a nondominant perspective. Based on ethnographic research among Latinx churchgoing Catholics in Los Angeles, I have identified a widespread ethic of living lightly on the earth, which I call nepantla environmentalism. It is grounded in an immanent, relational worldview in which God is present in the material and the human-nature boundary is porous. A focus on nepantla environmentalism calls attention to the raced and classed biases embedded in dominant understandings of green religion in the United States. It demonstrates that there are different ways of being a religious environmentalist.

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8

Smith, Daniel Somers. "Place-Based Environmentalism and Global Warming: Conceptual Contradictions of American Environmentalism." Ethics & International Affairs 15, no. 2 (September 2001): 117–34. http://dx.doi.org/10.1111/j.1747-7093.2001.tb00362.x.

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Until recently, the history of environmentalism was primarily a history of attention to place. In the United States, environmentalists have gotten rather good at protecting and managing particular places such as mountains, forests, and watersheds and specific resources such as trees, soil, wildlife, air, and water. Environmentalism has become an enormously popular social movement, with, by some measures, more than 80 percent of Americans considering themselves environmentalists. Thousands of organizations, ranging from local volunteer groups to national nonprofits, address issues as diverse as open space, air and water pollution, biological diversity, environmental justice, and environmental effects on human health. The successes of this movement have been striking. Our National Parks, National Forests, and wilderness areas are touted as models for the world and are well complemented by state, municipal, and private protected areas. The Endangered Species Act successfully resolves many conflicts between rare creatures and development. Rivers have been cleaned up, and once-spurned urban waterfronts now draw real estate and tourism development. Americans drink cleaner water and breathe cleaner air than much of the rest of the world, and attempts to weaken regulatory frameworks are consistently met with public disapproval.

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9

SISSENWINE, MICHAEL. "Environmental science, environmentalism and governance." Environmental Conservation 34, no. 2 (June 2007): 90–91. http://dx.doi.org/10.1017/s0376892907003906.

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Most environmental scientists care about the state of nature. They are concerned about loss of biodiversity, degradation of ecosystems services and threats to sustainability. Do such concerns and the values they reflect make an environmental scientist an environmentalist? Should they be environmentalists?

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10

Denisoff, Dennis. "Environmentalism." Victorian Literature and Culture 51, no. 3 (2023): 395–98. http://dx.doi.org/10.1017/s1060150323000086.

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In the mid-twentieth century, the term environmentalism became commonly used to refer to efforts to protect the natural environment from human abuse and disrespect. Attitudes to safeguarding the environment, however, had already been taking shape for some time, based on interpretive practices that affirmed the values, needs, and desires of some people and not others, and rarely those of nonhuman animals. Changing perceptions of species, race, gender, class, and wealth influenced who had the privilege, knowledge, and opportunity to recognize abuses of nature, envision environmentalist possibilities, and act on them. Philip P. Morgan observes, for example, in a study of Caribbean ecology across centuries, that global capitalism, extractivism, and ecological dispossession have skewed which parts of the human population and the natural world have been recognized as worthy of attention and the forms this attention has taken.

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11

McCarthy, James P., and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Economic Geography 69, no. 4 (October 1993): 425. http://dx.doi.org/10.2307/143599.

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12

Urquhart, Alvin W., and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Geographical Review 84, no. 1 (January 1994): 109. http://dx.doi.org/10.2307/215786.

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13

Eyerman, Ron, and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Contemporary Sociology 23, no. 4 (July 1994): 514. http://dx.doi.org/10.2307/2076362.

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14

Daly, Herman. "Green delusions: An environmentalist critique of radical environmentalism." Ecological Economics 9, no. 2 (February 1994): 179–80. http://dx.doi.org/10.1016/0921-8009(94)90099-x.

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15

Gnanakan, Ken. "Criação, Cristãos e “Environmental Stewardship”." Fronteiras: Journal of Social, Technological and Environmental Science 4, no. 3 (December 20, 2015): 122. http://dx.doi.org/10.21664/2238-8869.2015v4i3.p122-135.

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This article is based on a theoretical discussion between religion and environmentalism. The text aims to present a debate between the principles of Christianity and the theoretical discussions that are fundamental to today’s environmentalist vision. It leads to a theological and culturalism argument with general concepts of the environmental movement, particularly in Western culture. The author appropriates the theological debate, with biblical texts of the Old and New Testament as a source, in order to present Biblical principles of respect for nature. Dialoguing with the concepts used in environmental movements and anthropocentrism biocentrism, this paper seeks to support Christian principles of stewardship as a theocentric environmental proposal of the relationship between humans and nature.Keywords: Religion; Environmentalism; Stewardship; Environmental Theology.

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16

Shatilov, A. B. "Ecology and politics: destructive aspects of the ideology of ecologism and the activities of environmental organisations." Humanities and Social Sciences. Bulletin of the Financial University 9, no. 4 (December 4, 2019): 70–77. http://dx.doi.org/10.26794/2226-7867-2019-9-4-70-77.

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The article is devoted to destructive and extremist aspects of the ideology of ecologism (environmentalism), as well as the activities of modern environmental organisations in Russia and abroad, especially in the developed countries of the world, where the “green” theme is the most relevant. Particular attention the author paid to the topic of engagement and subjective component of the political activity of environmentalists, their involvement in projects of political and economic competition. Also explores the various manifestations of the negative activities of “green”: from political and ideological manipulation to the terror. Also, the article raises the question of prevention and ways to combat radical environmentalism.

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17

Baxter, Brian H. "Naturalism and Environmentalism: A Reply to Hinchman." Environmental Values 15, no. 1 (February 2006): 51–68. http://dx.doi.org/10.1177/096327190601500104.

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The values which are definitive of the humanist project, such as freedom and self-determination, are of central concern to environmentalism. This means, according to Lewis P. Hinchman, that environmentalists should seek a rapprochement with humanism, rather than rejecting it for its apparent anthropocentrism. He argues that this requires in turn the acceptance of those approaches to human self-understanding which are central to the hermeneutic traditions and the rejection of naturalist approaches, such as sociobiology, which is accused of producing deterministic, reifying, reductionist, dehumanising forms of understanding of human beings and human life. This paper seeks to show that sociobiology does not pose the kinds of threat to humanism and environmentalism outlined by Hinchman.

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Dunlap, Thomas R. "Environmentalism, a Secular Faith." Environmental Values 15, no. 3 (August 2006): 321–30. http://dx.doi.org/10.1177/096327190601500307.

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Much of American environmentalism's passion and political power, as well as shortcomings and tactical failures, have their origin in the movement's demands for new attitudes toward nature as well as new laws and policies. A full understanding of environmentalism requires seeing it as a secular faith, movement concerned with ultimate questions of humans’ place and purpose in the world. This perspective explains much about its development, its emphasis on individual action, the vehemence of its opposition, and its political failure in the last generation. Comparisons with other national environmental movements, not considered here, constitute an important topic for further research.

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19

Moghissi, Alan. "Eco-environmentalism vs human environmentalism." Environment International 21, no. 3 (January 1995): 253–54. http://dx.doi.org/10.1016/0160-4120(95)00029-k.

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20

Curnow, Joe, and Anjali Helferty. "Contradictions of Solidarity." Environment and Society 9, no. 1 (September 1, 2018): 145–63. http://dx.doi.org/10.3167/ares.2018.090110.

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In this article, we trace the racialized history of the environmental movement in the United States and Canada that has defined the mainstream movement as a default white space. We then interrogate the turn to solidarity as a way to escape/intervene in the racialized and colonial underpinnings of mainstream environmentalism, demonstrating that the practice of solidarity itself depends on these same racial and colonial systems. Given the lack of theorization on solidarity within environmentalism, we draw on examples of solidarity work that bridge place and power and are predicated on disparate social locations, such as in accompaniment or the fair trade movement. We conclude that the contradictions of racialized and colonial solidarity should not preclude settler attempts to engage in solidarity work, but rather become inscribed into environmentalist practices as an ethic of accountability.

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Abe, Satoshi. "Iranian Environmentalism: Nationhood, Alternative Natures, and the Materiality of Objects." Nature and Culture 7, no. 3 (December 1, 2012): 259–84. http://dx.doi.org/10.3167/nc.2012.070302.

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In addressing mounting environmental problems in recent years, many Iranian environmentalists have increasingly adapted discourses and implemented programs that are modeled on scientific ecology. Does this mean the verbatim transfer of Western scientific modernity in Iran? My analyses suggest otherwise. This article explores the unique ways in which a burgeoning environmental awareness unfolds in Iranian contexts by investigating how conceptions of "nature" shape the environmentalists' discourses and practices. It appears that an ecological scientific conception of nature is becoming an important frame of reference among such environmentalists. However, another conception of nature-one framed in relation to Iranian nationhood-makes a key contribution to environmentalism in Iran. Drawing on fieldwork conducted in 2009-2011 in Tehran, this study demonstrates how "Iranian nature" is delineated and practiced through the environmentalists' (re)engagements with certain objects-maps, posters, and photographs-in relation to which local ways of conceptualizing nature are elaborated.

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SAUNDERS, P. A. H. "Environmentalism." Nature 322, no. 6075 (July 1986): 108. http://dx.doi.org/10.1038/322108b0.

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PEARSON, BARRIE. "Environmentalism." Nature 322, no. 6075 (July 1986): 108. http://dx.doi.org/10.1038/322108c0.

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Belkin, Nathan L. "Environmentalism." AORN Journal 57, no. 3 (March 1993): 632. http://dx.doi.org/10.1016/s0001-2092(07)64134-9.

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Durkin-Fell, Debi. "Environmentalism." AORN Journal 57, no. 3 (March 1993): 632–34. http://dx.doi.org/10.1016/s0001-2092(07)64135-0.

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Zelezny, Lynnette C., and P. Wesley Schultz. "Psychology of Promoting Environmentalism: Promoting Environmentalism." Journal of Social Issues 56, no. 3 (January 2000): 365–71. http://dx.doi.org/10.1111/0022-4537.00172.

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Tesh, Sylvia N. "Environmentalism, pre-environmentalism, and public policy." Policy Sciences 26, no. 1 (1993): 1–20. http://dx.doi.org/10.1007/bf01006494.

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Melian-Morse, Alejandra. "Teaching to Care for Land as Home." Exchanges: The Interdisciplinary Research Journal 10, no. 2 (March 28, 2023): 144–62. http://dx.doi.org/10.31273/eirj.v10i2.969.

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Can a feminist, justice-oriented approach to environmental care function through the concept of the Anthropocene? This article argues that by foregrounding girlhood and young women's experiences, an ecofeminist approach to environmental education benefits the outdoor education field and environmentalist action alike. The argument is based on ethnographic research from 2018 at Cottonwood Gulch—an outdoor education program based in New Mexico, USA. It focuses on an all-girls group and the relationships they created with wildlife and wild spaces throughout their time in the outdoors immersion program. The article explores how an ecofeminist approach to the girls' education strengthened their responsible relationships with environments. Cottonwood Gulch created a sense of home in the landscapes it explored, and it encouraged intimacy between participants and between participants and wildlife. Through this approach the girls came to know "land as home" and to understand caretaking as central to ecological responsibility and environmentalism. The article explores the entanglement of environmentalism and feminism discussed through ecofeminist approaches and problematizes the Anthropocene through this lens. It asks us to look beyond the concept of the Anthropocene and instead take up understanding of the Capitalocene, allowing ecofeminist thought and work to inspire a justice-oriented approach to environmentalism and environmental education.

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Baena, Benjamin, Amy Bronson, Tobias Jones, and Lindsey Champaigne. "Applying and assessing free market environmentalism to the Democratic Republic of Congo’s coltan resources: Challenges and possibilities." SURG Journal 7, no. 1 (February 10, 2014): 5–16. http://dx.doi.org/10.21083/surg.v7i1.2025.

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Coltan is the commonly used term for tantalum, a metal used in electronics, when sourced from the Democratic Republic of the Congo (DRC). This article considers that a “resource curse,” where a resource-rich country paradoxically experiences low social and economic development, is occurring in the DRC with respect to this mineral. The school of economic thought known as free market environmentalism broadly prescribes free markets, individual property rights, and common-law liability as the incentives to reduce environmental problems. While it is a less-common and sometimes controversial perspective on solving environmental problems, an analysis of a free market environmentalist perspective of coltan mining in the DRC provides alternative perspectives on solving a “resource curse,” such as effective property rights as put forward by Moriss (2009). Considering the practicality of implementing free market environmentalist principles in a war-torn country with weak governance, this article theorizes that the Congolese government could respond to the recent Congo Conflict Minerals Act within the American Dodd-Frank Act (2010) by implementing licenses to mine coltan resources that closely resemble private property rights, drawing on Pearse (1988), in areas of the DRC less affected by conflict. Keywords: Democratic Republic of Congo; coltan; tantalum; mining; free market environmentalism; property rights (privatization of)

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Tirosh-Samuelson, Hava. "Jewish Environmentalism in the United States: Achievements, Characteristics, and Challenges." Religion and Development 2, no. 3 (March 13, 2024): 381–417. http://dx.doi.org/10.30965/27507955-20230026.

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Abstract Concern for the environment is recognizably present in contemporary Judaism, especially in the United States. Along with practitioners of other world religions, Jews have responded to the eco-crisis by reinterpreting canonic texts, articulating eco-theologies, and reenvisioning traditional Jewish rituals. Today there are Jewish environmental organizations and Jewish thinkers who inspire Jews to appreciate the agricultural roots of Judaism, cultivate an environmentally concerned lifestyle, green the practices of Jewish institutions, and advocate the ethics of creation care. Together these activities constitute a Jewish environmental sensibility that allows us to generalize about “Jewish environmentalism,” although it falls short of constituting a cohesive “environmental movement.” Focusing exclusively on Jewish environmentalism in the U.S., this essay features the academic discourse on Judaism and ecology, the official resolutions of Jewish denominations about environmental matters, and the main activities of Jewish environmental organizations. Judaism is a highly variegated religious tradition that speaks in many voices. Nonetheless, there are shared canonic texts, foundational beliefs, ethical values, and literary tropes that characterize a distinctive Judaic perspective. From that vantage point, development of the physical world is religiously permissible, but it must cohere with the ethical values and legal principles of Judaism. It is not surprising, therefore, that socially progressive Jewish environmentalists have been vocal critics of the extraction industries, transnational capitalism, and wasteful consumerism that have greatly contributed to the eco-crisis. Highlighting the biblical commandment to pursue justice (tzedek), some Jewish environmentalists have applied social justice to ecological matters and promoted the ideal of tikkun olam (“repair of the world”). The essay surveys the achievements of Jewish environmentalism and notes persistent challenges.

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Kroll-Smith, Steve. "Book Review: Green Delusions: An Environmentalist Critique of Radical Environmentalism." Humanity & Society 18, no. 2 (May 1994): 99–100. http://dx.doi.org/10.1177/016059769401800216.

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Dobson, Andrew. "Book Review: Green Delusions: An Environmentalist Critique of Radical Environmentalism." Environmental Values 3, no. 1 (February 1994): 81–83. http://dx.doi.org/10.1177/096327199400300110.

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Murad, Munjed M. "The Western Orientation of Environmentalism in the Islamic World Today." Religion and Development 2, no. 1 (September 20, 2023): 41–62. http://dx.doi.org/10.30965/27507955-20230015.

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Abstract Why is so much of official environmental action in the Islamic world Western-oriented? This article investigates this topic by first examining inherited resources in the Islamic tradition that could contribute to an environmentalism. It then proceeds to explain the peripheralization of these resources and the engagement of environmentalist methods of particularly modern and Western origin. A variety of factors are at play, including the large-scale indifference of religious scholars and politicians to the environment in the Islamic world; postcolonial attitudes of inferiority in the East that champion Western views and methodologies over local, traditional ones; the relative compatibility of Western environmentalist means with modernization; and the secularization of the acquisition of knowledge and its applications. In juxtaposition with concerns of romanticizing the traditional or the modern, the present article also examines the relevance of traditional Islamic methods of environmental action.

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Nararya, Mohammad Alvian Dharma, and Ekky Imanjaya. "Representation of Radical Environmentalism in Pom Poko and First Reformed." E3S Web of Conferences 388 (2023): 04022. http://dx.doi.org/10.1051/e3sconf/202338804022.

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In the age of social media and streaming platforms, the visuality of an idea has become much more important than before, including in the space of environmental activism. The representation of an ecoactivism idea campaigning for climate change, including the more radical practice of those activisms, is now communicated mainly not with written words but through the audio-visual medium of film or vlog to the audience. In the realm of cinema, films are worth analyzing regarding their representation of radical environmental activism Pom Poko (1994) directed by Isao Takahata, and First Reformed (2017) by Paul Schrader, because of their originality and nuanced representation of radical environmental activism. Through these films, we can see not only the surface representation of radical environmentalism but also the philosophy and reason behind it that usually has been overlooked. The authors chose both films to highlight that radical environmentalists' ideology and actions have been depicted relevantly since 1994 and continue in 2017 and beyond. Using hermeneutics reading of the text and Bordwell’s four levels of meanings, we found that the cinema, specifically fictional films, can be an effective tool to represent the nuanced idea of environmentalism and radical environmentalism as much as its documentary counterpart.

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Adler, Judith. "Cultivating Wilderness: Environmentalism and Legacies of Early Christian Asceticism." Comparative Studies in Society and History 48, no. 1 (January 2006): 4–37. http://dx.doi.org/10.1017/s0010417506000028.

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Environmentalist writers and their critics agree that Western environmental problems, projects and movements have a marked religious dimension. In an often cited but now widely qualified paper, Lynn White located the roots of our ecological ‘crisis’ in a Judeo-Christian orientation to nature (White 1969). Some contemporary environmentalists call for a new “religion of nature” (Crosby 2002; Willers 1999) or, on the model of modernist negative-theologies, proclaim the death of Nature (Merchant 1980; McKibben 1989); others offer new interpretations of scripture and doctrine as guides for action (Bratton 1993; Hessel and Ruether 2000; McGrath 2002). Political opponents of environmentalist politics also focus on its religious dimensions, though with the aim of discrediting it as unscientific or, among Christians, as pagan (Rubin 1994; Huber 1999; Bailey 2002).

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MacDonald, Kenneth Iain. "Grabbing ‘Green’: Cynical Reason, Instrumental Ethics and the Production of ‘the Green Economy." Human Geography 6, no. 1 (March 2013): 46–63. http://dx.doi.org/10.1177/194277861300600104.

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This paper traces the institutionalization of Environmentalism as a pre-condition for the production of ‘The Green Economy,’ particularly the containment of the oppositional possibilities of an environmentalist politics within the institutional and organizational terrain of a transnational managerial and capitalist class. This is a context in which many environmental organizations – once the site of planning, mobilizing and implementing opposition and resistance to the environmentally destructive practices of corporate industrialism – have become part of a new project of accumulation grounded in enclosure, access and the production and exchange of new environmental commodities. This transformation reflects what Sloterdijk (1988) has termed cynical reason – an enlightened false consciousness; and my concern in the paper is to think through ‘The Green Economy’ and its coincident instrumental ethics as an iteration of cynical reason and an expression of institutionalized power. Specifically, I focus on the development of ‘global environmental governance’ as a statist project that concentrates sanctioning authority and resource allocation in centers of accumulation (e.g., the Convention on Biological Diversity and its funding mechanism the Global Environment Facility) and facilitates the containment of Environmentalism as an oppositional politics through demands that it assume conventional forms of organization, projectification and professionalisation and through facilitating a redefinition and redeployment that shifts environmentalism from a space of hope to an instrumentalist mechanism in rationalist projects of accumulation.

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Saha, Shantanu, Vishal Soodan, and Shivani Rakesh Shroff. "Predicting Consumer Intentions to Purchase Genetically Modified Food." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–16. http://dx.doi.org/10.4018/ijsesd.293245.

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Environmentalist are sceptical towards the burgeoning interests of consumers in GM crops and the products are under careful observation of the scientific researchers and policymakers present all around the globe. The objective of the paper is to examine the Developing Nation consumers intention towards GM Food as a purchase choice. To elucidate the role played by determinant factors such as Environmentalism and Emotional Involvement followed by factors from TPB was used to determine the consumer intentions. The study has exploited the hypermarket trends of Indian city, Chandigarh, which is capital to states of Haryana and Punjab, by using a cross-sectional survey comprising of 744 number of consumers. Result shows that among the five determinant factors, Attitude, Environmentalism and Perceived Behavioral Control are the key determinants that play a substantial role in influencing consumers to purchase GM Food. The findings of the study will prove beneficial in augmenting the adoption of GM Food by increasing social desirability and meeting the food security demand of India.

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Widyana, Maulida Rita, Ayna Jamila Salsabila, and Herry Pragus Yeuyanan. "Environmentalism for Nature to Environmentalism for Profit." PCD Journal 11, no. 1 (January 30, 2024): 149–90. http://dx.doi.org/10.22146/pcd.v11i1.7602.

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This research discusses the discourse related to the mining of andesite stone for the construction of the Bener Dam in Purworejo, Central Java, as part of the National Strategic Project. The discourse constructed among actors is highly diverse. The dominant discourse is led by the government, which views the use of the forest for environmentalism for profit, while local residents see the forest as environmentalism for nature. Michel Foucault's discourse theory on the production of knowledge and power underscores the discourses brought forth by the government, the community, and NGOs. Meanwhile, Anja Nygren's concept of environmental discourse complements the various discourses that have emerged. The objective of this research is to observe the dynamics and discourse constructed by pro and contra actors regarding the construction of the Bener Dam. The research utilizes both primary and secondary data, with primary data obtained through direct interviews with sources such as Indonesian Forum for the Environment of Yogyakarta, Community Movement for Environmental Care in Wadas Village (GEMPADEWA), and Legal Aid Institute of Yogyakarta. The conclusion drawn from this research is that the dominant discourse constructed by the government can influence public opinion, especially through negotiations that lead to mutually beneficial agreements.

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Zhigalina, Maria. "The Influence of Radical Environmentalists on Reputation and Communication Practices of Advocacy/Collaborative Nonprofits." Volume 2 2, no. 2019 (March 2019): 41–43. http://dx.doi.org/10.30658/icrcc.2019.12.

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The article focuses on features, activities and communication practices of environmental nonprofits / groups to demonstrate the importance of studying how negative reputation of the environmental sub-sector created by radical environmentalists can influence advocacy / collaborative environmental nonprofits. First, it reviews some relevant literature related to environmental organizations / groups and their external communication. Additionally, it provides some examples of radical environmentalism that have been recently discussed in the news. Finally, it describes directions for future research. It is important to understand the influence of the actions of radical environmentalists on advocacy / collaborative nonprofit organizations because it might impact the success of such nonprofits.

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Anthwal, Sushma Juyal. "Environmentalism: An Anthropocentric Approach." Journal of Advanced Research in Dynamical and Control Systems 12, SP4 (March 31, 2020): 1828–32. http://dx.doi.org/10.5373/jardcs/v12sp4/20201669.

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Sharma, Mr Himanshu, Mr Rahul Jai Singh, and Ms Palak Sharma. "Environmentalism in Popular Culture." International Journal of Trend in Scientific Research and Development Volume-3, Issue-4 (June 30, 2019): 350–53. http://dx.doi.org/10.31142/ijtsrd23693.

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Zimmerman, Michael E. "A Strategic Direction for 21st Century Environmentalists: Free Market Environmentalism." Strategies: Journal of Theory, Culture & Politics 13, no. 1 (May 2000): 89–110. http://dx.doi.org/10.1080/10402130050007548.

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(Hamish) Kimmins, J. P. "Ecology, environmentalism and green religion." Forestry Chronicle 69, no. 3 (June 1, 1993): 285–89. http://dx.doi.org/10.5558/tfc69285-3.

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Forests offer diverse values to society, including timber, aesthetics, wildlife and biodiversity values, employment and wealth. Forests must be managed to provide the balance of values at the landscape level that the prevailing society deems to be consistent with the basic concept of sustainable development: to satisfy the needs and aspirations of present generations of humans without compromising the ability of future generations to satisfy their needs and aspirations.Management of forests to satisfy the requirements of sustainability will not be successful if based solely on the science of ecology, because this science cannot tell foresters what their goals should be. It will also fail if it is based solely on green religion, because this frequently ignores the ecological requirements of many of the living organisms in forest ecosystems, and the needs of the world's present human population, let alone the increase in human numbers that is expected within the next century.Broadly-defined environmentalism should be the basis for managing and conserving the world's forests. This management should be based on the ecology of these forests, should address the multiple values they provide, and should respect current ethical standards concerning the environment. The foresters performing this management should be dedicated environmentalists (in the broad sense). Unless the forestry profession becomes the leader in forest environmentalism, there is a significant risk that forestry in the future will be based largely on green religion.

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Lin, Nan Kathy. "Buddhist Environmentalism as Seen through Religious Change." Religions 13, no. 12 (December 6, 2022): 1191. http://dx.doi.org/10.3390/rel13121191.

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This article considers the disagreement between scholars of Buddhism around whether the tradition is or is not amenable to environmental concerns. It identifies the gap between the two sides as arising from a problem in how historical-critical methods divorce moral concepts from materiality in the study of religious history. This paper considers paticca-samuppada as a central moral concept in Buddhist tradition, one that has indeed changed via translation over the course of Buddhist history. This is the moral concept that leads directly into current environmentalist discourse, in its translation as interdependence. The paper first considers the translation of paticca-samuppada in historical tradition as well as in the hands of environmentalist authors. It then considers why paticca-samuppada as interdependence is a context-appropriate contribution, in settings of industrial political economy heavily directed by an abstract, mathematical concept of capital in connection with the moral concept of unlimited growth. The paper concludes by suggesting that contemporary Buddhist environmentalism be understood as a case of religious change. It concludes that the Buddhist eco-critical position is untenable, in light of processes of change in religious traditions, and suggests that the study of religious history should better account for how it is that religious change occurs.

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Hinchman, Lewis P. "Is Environmentalism a Humanism?" Environmental Values 13, no. 1 (February 2004): 3–29. http://dx.doi.org/10.1177/096327190401300102.

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Environmental theorists, seeking the origin of Western exploitative attitudes toward nature, have directed their attacks against ‘humanism’. This essay argues that such criticisms are misplaced. Humanism has much closer affinities to environmentalism than the latter's advocates believe. As early as the Renaissance, and certainly by the late eighteenth century, humanists were developing historically-conscious, hermeneutically-grounded modes of understanding, rather than the abstract, mathematical models of nature often associated with them. In its twentieth-century versions humanism also shares much of the mistrust of consumerism, instrumental reason, and ‘worldlessness’ that marks environmentalist literature. Nevertheless, humanism is indeed committed to the principle that human beings are and ought to be free, and opposes theoretical approaches that suppress freedom. Reconciling humanism and environmental-ism thus involves two steps: resisting the former's tendency to treat nature and freedom as metaphysical polarities, and drawing environmental theory away from flirtation with deterministic, biologistic worldviews. The essay concludes by suggesting Aldo Leopold's A Sand County Almanac as the paradigm case of environmental thought with roots in humanist approaches.

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Pepper, David, and J. Young. "Post Environmentalism." Transactions of the Institute of British Geographers 17, no. 2 (1992): 253. http://dx.doi.org/10.2307/622554.

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Obach, Brian K. "Grassroots Environmentalism." Contemporary Sociology: A Journal of Reviews 51, no. 1 (December 30, 2021): 65–67. http://dx.doi.org/10.1177/00943061211062960u.

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Sollars, Gordon G., and R. Edward Freeman. "Sagoff’s Environmentalism." Ruffin Series of the Society for Business Ethics 2 (2000): 101–14. http://dx.doi.org/10.5840/ruffinx2000218.

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Sedrez, Lise. "Exporting Environmentalism." Environmental Ethics 24, no. 3 (2002): 317–20. http://dx.doi.org/10.5840/enviroethics200224319.

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Cafaro, Philip. "Skeptical Environmentalism." Environmental Ethics 26, no. 1 (2004): 101–4. http://dx.doi.org/10.5840/enviroethics200426144.

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