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Journal articles on the topic 'Environmentalists'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

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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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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3

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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4

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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5

Geary, T. "New Releases: Book Review: The Skeptical Environmentalist: Measuring the Real State of the World." Journal of Forestry 100, no. 4 (June 1, 2002): 56–57. http://dx.doi.org/10.1093/jof/100.4.56.

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Abstract In The Skeptical Environmentalist: Measuring the Real State of the World, Bjorn Lomborg checks the data used by many leading environmentalists and finds their data do not support their pessimism about the state of the world.

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6

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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7

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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8

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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9

Paterson, Matthew. "Risky Business: Insurance Companies in Global Warming Politics." Global Environmental Politics 1, no. 4 (November 1, 2001): 18–42. http://dx.doi.org/10.1162/152638001317146354.

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The paper describes and analyzes the responses of insurance companies to global climate politics. It shows how these responses failed to live up to the initial optimism of environmentalists and commentators about the potential of the involvement of insurers in climate politics. It then attempts to explain why insurers have disappointed environmentalist expectation. It shows that part of this is due to constraints and opportunities within the insurance business itself. But it then shows how much of the reason is to do with a simplistic understanding by environmentalists of the power of insurers. Examining the political-economic contexts in which insurance companies operate provides a clearer picture as to the limits to the role insurers can play in mitigating global warming.

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10

Gray, Terry M. "Pronuclear Environmentalists: An Introduction to Ecomodernism." Perspectives on Science and Christian Faith 73, no. 4 (December 2021): 195–201. http://dx.doi.org/10.56315/pscf12-21gray.

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Ecomodernism is a protechnology environmentalist movement spearheaded by the Breakthrough Institute. Ecomodernists are concerned with typical environmentalist concerns: climate change; air and water pollution; carbon-free energy; pesticide, fertilizer, and antibiotics pollution; and mass extinctions. Antinuclear is usually on the list but not so for ecomodernists. Ecomodernists advocate technological solutions to these issues and promote nuclear power as a low-carbon, small-land footprint and a high-density energy source to replace fossil fuels and to meet a growing global demand for energy (2 to 3 times current use by the end of the century). Ecomodernists also advocate high-yield mechanized food production and the concentration of human populations into urban areas to make room for more wild environments for other creatures. This article introduces the reader to ecomodernism and pronuclear environmentalists and urges Christians concerned about creation care to consider ecomodernism as an approach consistent with their Christian faith.

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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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Vasan, Sudha. "We Are All Environmentalists! Framing Life in the National Green Tribunal, India." Journal of Developing Societies 37, no. 2 (May 7, 2021): 151–66. http://dx.doi.org/10.1177/0169796x211001229.

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India has set up one of the first national-level legal bodies, the National Green Tribunal (NGT), dedicated exclusively to address cases under environmental laws. My research follows a case filed in the NGT by an indigenous community against a hydel power project in the western Himalayan state of Himachal Pradesh, examining how diverse and opposing parties in this case represent themselves as environmentalists. It reveals a narrative sphere where entirely opposite actions and actors are legitimated in and through the NGT in environmental terms. This article suggests that green courts provoke green narratives and examines how diverse actors respond and engage with this demand. Individuals are interpellated in this juridical field to understand and present themselves as environmentalists. Environment is a meta-narrative in this juridical field, constituting environmentalist subjectivity of all actors within this field by the very process of hailing them.

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13

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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Ritts, Max. "Environmentalists abide: Listening to whale music – 1965–1985." Environment and Planning D: Society and Space 35, no. 6 (June 1, 2017): 1096–114. http://dx.doi.org/10.1177/0263775817711706.

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Music can enrich geographical efforts to understand ideology as a lived experience. This paper explores the history of whale music – instrumental music that samples or thematizes whale sound. For environmentalists who came of age in the late 1960s, whale music fostered new interrogations about the identity of nature and the nature of identity, interrogations that reflected structural changes in North American society. To understand whale music’s surprising ideological power, I draw on Althusser’s formative idea of interpellation, and refine it with insights from Antonio Gramsci, John Mowitt, and Neil Smith. As examples from British Columbia’s Lower Mainland and California’s Bay Area reveal, whale music interpellated environmentalists, capturing the energies of predominantly white middle-class subjects eager to develop new relationships with nature. Whale music was not discovered, as its devotees proposed it was, but invented, through a combination of animal sounds, recording techniques, consumer trends, and ideologies of nature. It reveals environmentalism as a sonorous formation – a system that recruits listeners into sonically-mediated realms of thought, action, and subjectivity.

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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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16

Staggenborg, Suzanne. "Citizen Environmentalists." Contemporary Sociology: A Journal of Reviews 40, no. 5 (September 2011): 603–5. http://dx.doi.org/10.1177/0094306111419111dd.

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17

SHEPHERD, NICOLE. "Anarcho-Environmentalists." Journal of Contemporary Ethnography 31, no. 2 (April 2002): 135–57. http://dx.doi.org/10.1177/0891241602031002002.

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Stradling, D. "Citizen Environmentalists." Environmental History 16, no. 2 (April 1, 2011): 345–46. http://dx.doi.org/10.1093/envhis/emr017.

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Kent, Eliza F., and Izabela Orlowska. "Accidental Environmentalists." Worldviews 22, no. 2 (May 30, 2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.

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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate and effective portal to the divine. An underlying cultural logic of purity and pollution structures the spatial organization of the site outward into a series of concentric circles of diminishing purity and shapes the social order into an elegant hierarchy. This article seeks to understand the norms, beliefs and practices of this sacred geography in its social and religious context, arguing that ignorance of or inattention to these can undermine the conservation goals that have brought these forests, along with so many other sacred natural sites, to the attention of environmentalists around the world.

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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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Swidler, Eva. "Radical Leisure." Monthly Review 68, no. 2 (June 2, 2016): 26. http://dx.doi.org/10.14452/mr-068-02-2016-06_2.

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Connections, both real and hoped for, between the labor movement and environmentalists have been news for at least fifteen years now. The possibility of such a connection came into wider view at the Seattle World Trade Organization protests in 1999, when alliances between trade unionists and other protest groups made headlines…. Despite the once-exciting and novel possibility being now institutionalized in such organizations as the Labor Network for Sustainability, the Blue-Green Alliance, and SustainLabour, the thrill seems to be gone for mainstream environmentalist discourse, and labor has largely faded from view.… [The struggle to reduce work hours is fertile ground for uniting the efforts of workers and environmentalists.]… That fight for time, however, came to an end decades ago. Now those with jobs demand higher wages instead, and perhaps even overtime work, while the many unemployed and underemployed fight to work at all. Today the dominant idea of a working-class agenda is to fight to be allowed to sell one's time.Click here to purchase a PDF version of this article at the Monthly Review website.

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22

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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23

Yao, Gui Gui. "Wendell Berry’s Ecological Agrarianism: a Vision for Agriculture and Environmental Protection." Advanced Materials Research 361-363 (October 2011): 1034–38. http://dx.doi.org/10.4028/www.scientific.net/amr.361-363.1034.

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Farmers and environmentalists have been at odds with one other in America. Wendell Berry’s ecological agrarianism, however, with the health of the land and the whole ecosystem as its central concern, establishes a significant link between agrarianism and environmentalism. Envisioning a society of small farmers and city consumers with ecological virtues, Berry has reshaped the language of American agriculture debate, and fundamentally shifted the perceptions concerning agriculture education and policy making, thereby moving American agriculture toward the maintenance of ecological integrity.

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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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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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Greenbaum, Allan. "Environmental Thought as Cosmological Intervention." Environmental Values 8, no. 4 (November 1999): 485–97. http://dx.doi.org/10.1177/096327199900800406.

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An important tradition in popular and academic environmentalist thought concentrates on cosmological issues, to do with overarching (or underlying) views about the nature of reality and the place of humanity in nature. This tradition connects the environmental crisis with anthropocentric and mechanistic cosmologies, and tries to address this crisis through cosmological critique and reconstruction – a practice I call ‘cosmological intervention’. This practice presupposes a link between ‘world view’ and ‘ethos’. I argue that an environmentalist ethos does not necessarily or automatically follow from the world view elements propounded in cosmological interventions. Rather, world view symbolises ethos. Cosmologies favoured by environmentalists describe the abstract and necessary properties of the world in ways which reflect those concrete and contingent properties of the world that the ecology movement seeks to protect, extend and celebrate.

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Hill, Hamner. "LIRERALS AND ENVIRONMENTALISTS." Southwest Philosophy Review 20, no. 1 (2004): 107–16. http://dx.doi.org/10.5840/swphilreview200420111.

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Heinzerling, Lisa, and Daniel A. Farber. "Pragmatists and Environmentalists." Harvard Law Review 113, no. 6 (April 2000): 1421. http://dx.doi.org/10.2307/1342353.

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Winkler, Daniel L., and Jennifer L. Jolly. "Nativists and Environmentalists." Gifted Child Today 35, no. 2 (March 30, 2012): 146–49. http://dx.doi.org/10.1177/1076217511436091.

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Besley, Timothy, and Torsten Persson. "JEEA-FBBVA LECTURE 2017: The Dynamics of Environmental Politics and Values." Journal of the European Economic Association 17, no. 4 (August 1, 2019): 993–1024. http://dx.doi.org/10.1093/jeea/jvz040.

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Abstract This paper develops a framework to study environmentalism as a cultural phenomenon, namely as reflecting a process of social identification with certain values. The model is used to explain how the shares of environmentalists and materialists in society can coevolve with taxes on emissions to protect society against damages caused by environmental degradation. These policies are determined by electoral competition. However, even though politicians internalize the welfare of those currently alive and pick utilitarian optimal policies, the dynamic equilibrium paths of policies and evolving values may not converge to the steady state with the highest level of long-run welfare.

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Roe, Alan. "The Forest in the Metropolis: Elk Island (Losinyi Ostrov) National Park and the Disappointments of the Russian National Park Movement." Soviet and Post-Soviet Review 45, no. 3 (September 21, 2018): 287–312. http://dx.doi.org/10.1163/18763324-20181303.

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A 116 square-kilometer section of forest in the northwest part of Moscow, Elk Island National Park (Losynyi ostrov) became Russia’s first in 1983. Russian environmentalists became enamored with national parks through increased interaction with Western colleagues, Russian environmentalists, including the supporters of Elk Island National Park, asserted that the USSR’s lack of national parks demonstrated that Russian environmental protection efforts lagged behind the West. This strategy was successful in pushing the government to establish national parks, including Elk Island. However, Russian environmentalists have had much less success in convincing government officials to support, protect, and develop national parks, even as they frequently asserted that its failure to do so cast Russia in a bad light before the international community. Because of its highly visible location in Moscow, Elk Island’s struggles have been a particularly painful reminder for Russian environmentalists of the Russian Federation’s seeming disinterest in national parks.

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Palmer, J. R., N. Dudley, J.-P. Jeanrenaud, and F. Sullivan. "Environmentalists, Forests and Forestry." Global Ecology and Biogeography Letters 5, no. 4/5 (July 1996): 305. http://dx.doi.org/10.2307/2997797.

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33

Weston, Anthony. "Toward Unity among Environmentalists." Environmental Ethics 14, no. 3 (1992): 283–87. http://dx.doi.org/10.5840/enviroethics199214324.

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Bohlen, Curtis C., John Gowdy, and Sabine O'Hara. "Economic Theory for Environmentalists." Ecology 77, no. 5 (July 1996): 1644. http://dx.doi.org/10.2307/2265561.

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Scott, Evon, Giorgos Kallis, and Christos Zografos. "Why environmentalists eat meat." PLOS ONE 14, no. 7 (July 11, 2019): e0219607. http://dx.doi.org/10.1371/journal.pone.0219607.

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Weir, Jack. "Finding Agreement Among Environmentalists." Philosophy in the Contemporary World 21, no. 1 (2014): 65–76. http://dx.doi.org/10.5840/pcw20142116.

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Eichholz, Geoffrey G. "Environmentalists for Nuclear Energy,." Health Physics 83, no. 1 (July 2002): 135. http://dx.doi.org/10.1097/00004032-200207000-00016.

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REISCH, MARC. "Environmentalists oppose DuPont plans." Chemical & Engineering News 75, no. 15 (April 14, 1997): 9. http://dx.doi.org/10.1021/cen-v075n015.p009a.

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Bennett, G. F. "Economic theory for environmentalists." Journal of Hazardous Materials 53, no. 1-3 (May 1997): 225–26. http://dx.doi.org/10.1016/s0304-3894(96)01862-6.

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Ulbricht, Tilo. "Farmers and environmentalists unite." Land Use Policy 3, no. 3 (July 1986): 230–31. http://dx.doi.org/10.1016/0264-8377(86)90065-7.

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Norton, Bryan G. "Should environmentalists be organicists?" Topoi 12, no. 1 (March 1993): 21–30. http://dx.doi.org/10.1007/bf00769813.

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Bate, Roger. "Environmentalists muddy the water." Economic Affairs 24, no. 3 (September 2004): 76. http://dx.doi.org/10.1111/j.1468-0270.2004.00499.x.

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Cumberland, John H. "Economic theory for environmentalists." Ecological Economics 18, no. 3 (September 1996): 255–56. http://dx.doi.org/10.1016/0921-8009(96)82424-4.

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Walsh, Barry W. "After Watt: The Environmentalists." Journal of Forestry 83, no. 4 (April 1, 1985): 212–17. http://dx.doi.org/10.1093/jof/83.4.212.

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Kopnina, Helen, and Maria Helena Saari. "If a Tree Falls: Business Students Learning Active Citizenship from Environmentalists." Education Sciences 9, no. 4 (November 30, 2019): 284. http://dx.doi.org/10.3390/educsci9040284.

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This article presents and discusses student assignments reflecting on the documentary film If a Tree Falls, written as part of the Business Ethics and Sustainability course at The Hague University of Applied Sciences. This article follows two lines of inquiry. First, it challenges mainstream environmental education, supporting critical pedagogy and ecopedagogy. These pedagogies, which advocate pedagogy for radical change, offer a distinct and valuable contribution to sustainability education, enabling students to critically examine normative assumptions, and learn about ethical relativity, and citizenship engagement from environmentalists. The discussion of “lessons of radical environmentalism” is pertinent to the question of what types of actions are likely to achieve the widely acceptable long-term societal change. While this article focuses on student reflection on a film about radical environmentalism, this article also discusses many forms of activism and raises the question of what can be considered effective activism and active citizenship in the context of the philosophy of (environmental or sustainability) education in connection didactics and curriculum studies. Second, this article argues for the need for reformed democracy and inclusive pluralism that recognizes the needs of nonhuman species, ecocentrism, and deep ecology. The connection between these two purposes is expressed in the design of the student assignment: It is described as a case study, which employs critical pedagogy and ecopedagogy.

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Doherty, Brian. "Manufactured Vulnerability: Eco-Activist Tactics in Britain." Mobilization: An International Quarterly 4, no. 1 (April 1, 1999): 75–89. http://dx.doi.org/10.17813/maiq.4.1.01p35q1k54063134.

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This article examines the development of tactics in radical environmentalist protests against new roads and other environmental issues in Britain during the 1990s. These tactics depend heavily upon the technical creativity of protesters. Their repertoire has been influenced by British traditions of non-violent direct action and by tactics used previously by radical environmentalists in other countries, notably Australia. This form of non-violent direct action is defined here as manufactured vulnerability because of its reliance on technical devices to prolong vulnerability. Much evidence in this case confirms past studies of how new action forms are developed. Evidence also suggests that development of tactics in radical environmental groups is particularly likely to be influenced by latent networks of activists and cross-national diffusion.

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Stone, Daniel. "The Cable Car at Kasprowy Wierch: An Environmental Debate in Interwar Poland." Slavic Review 64, no. 3 (2005): 601–24. http://dx.doi.org/10.2307/3650144.

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The construction of a cable car in 1935 by Minister Aleksander Bobkowski halted the proclamation of a Polish National Park in the Tatra Mountains near Zakopane. A press and letter-writing campaign organized by Polish environmentalists, headed by Professor Wladyslaw Szafer and the Tatra Society, subsequently convinced the government to create a park. This debate also concerned the architectural aesthetics of the cable car buildings. The episode sheds light on the development of environmentalism in Poland during the partition era and in interwar Poland, as well as related discussions on the role of technology in modern life and aesthetics. Overall, the episode reveals the existence of two competing views of modern society.

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Salazar, Debra J., and Donald K. Alper. "Reconciling Environmentalism and the Left: Perspectives on Democracy and Social Justice in British Columbia's Environmental Movement." Canadian Journal of Political Science 35, no. 3 (September 2002): 527–66. http://dx.doi.org/10.1017/s0008423902778347.

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The article examines how political ideas of environmentalists support as well as impede relations between the environmental movement and other progressive movements. This requires examination of the role and meaning of social justice and democracy in the discourse of environmentalism. This study focuses such an examination on a sample of environmental activists in British Columbia. Q methodology is used to discern patterns of association between particular sets of environmental ideas, and beliefs and values related to democracy and social justice. The authors identify four environmental/political perspectives: alienated ecocentrism, civic communitarianism, insider preservationism and green egalitarianism. These perspectives share a perception of justice focused on fair democratic procedures. Fairness is linked to inclusion and equal treatment.

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Bartlett, Flora Mary. "Turbulent Climate Discourses in Northern Sweden." Anthropology Matters 20, no. 1 (November 11, 2020): 10–42. http://dx.doi.org/10.22582/am.v20i1.542.

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I examine how tensions between locals, environmentalists, and State politicians in a small town in northern Sweden are reinforced through national discourses of climate change and sustainability. Turbulence emerges across different scales of responsibility and environmental engagement in Arjeplog as politicians are seen by local inhabitants to be engaging more with the global conversation than with the local experience of living in the north. Moreover, many people view the environmentalist discourses from the politicians in the south, whom they deem to be out of touch with rural life, as threatening to the local experience of nature. These discourses pose a threat to their reliance on petrol, essential for travel, and are experienced locally as a continuation of the south’s historical interference in the region. Based on thirteen months of field research, I argue that mistrust of the various messengers of climate change, including politicians and environmentalists, is a crucial part of the scepticism towards the climate change discourse and that we as researchers need to utilise the strengths of anthropology in examining the reception (or refusal) of climate change. The locals’ mistrust of environment discourses had implications for my positionality, as I was associated with these perceived ‘outsider’ sensibilities. While the anthropology of climate change often focusses on physical impacts and resilience, I argue that we need to pay due attention to the local turbulence surrounding the discourses of climate change, which exist alongside the physical phenomena.

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Hinchman, Lewis P., and Sandra K. Hinchtnan. "Should Environmentalists Reject the Enlightenment?" Review of Politics 63, no. 4 (2001): 663–92. http://dx.doi.org/10.1017/s0034670500032125.

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Among environmentalists today, there is a widespread opposition to the “Enlightenment project.” Deep ecologists, in particular, aspire to ground environmental ethics and politics in premodern modes of life and thought. This move fails to account for the myriad important connections between Enlightenment themes and those of contemporary ecophilosophy. Notions of a public sphere, cosmopolitanism, multiculturalism, and deep time, as well as new approaches to the self and doubts about the market, persist from the Enlightenment into current environmental theory and practice. The essay warns against severing environmentalism from its Enlightenment antecedents and urges instead an ethic drawn from the revered nature writer and ecologist Aldo Leopold, who was profoundly indebted to Enlightenment ideals.In recent years a rift has opened up between some currents of environmental philosophy and the legacy of the Enlightenment. Prominent eco-philosophers have blamed the latter for our contemporary environmental crisis. William Ophuls, for example, describes the Enlightenment as a desperate attempt to defy the ecological implications of the laws of thermodynamics by erecting a political order based on untrammeled growth rather than selflimiting virtue. One of the reviewers of Ophuls's book regards this indictment as “old news”; he criticizes Ophuls, in fact, for clinging to the Enlightenment paradigm in seeking to derive environmental ethics from natural laws. It would be fair to say that many, if not most, green intellectuals have come to define their enterprise as a counter-Enlightenment.

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