Contesting the U.S.-centric bias of modern environmentalism, this essay uncovers an “old“ paradigm of environmentalism found in the medieval Islamic tradition, the Islamic Ecological Paradigm (IEP)—which, in many respects, is tantamount to many ideologies of modern environmentalism. According to IEP, human beings are a part of, and not above, nature, and have the responsibility to preserve nature. Many paradigms of modern environmentalism have largely embraced this ideology, though they do not necessarily trace their origin to IEP. This essay also analyzes Muslim environmental activism today by focusing on how its proponents are inspired by modern environmentalism while grounding their activism in IEP. Despite substantial variance and occasional tension, the author argues that both modern environmentalism and IEP can form an ontological alliance, an alliance that is of paramount importance to addressing environmental problems that transcend physical and cultural borders.
A Social Enterprise Approach to Sustainability Education
This article discusses lessons learned from a social enterprise project supporting sustainability education in central North Carolina (U.S.A.). Since 2011, Eco-Cycle,1 a retail shop featuring creative-reuse has provided support for a community meeting space that offers weekly environmental education workshops. Many approaches to social justice-oriented green initiatives in the United States emulate urban agriculture models and tend to be grant-dependent in early years, only achieving economic sustainability with difficulty. In contrast, our non-profit co-op of upcycler crafters and vintage vendors grew out of production and marketing of upcycled rain barrels, based on a social enterprise approach rather than a traditional model. I discuss the stepping-stones to this venture, which originated through a neighbourhood energy conservation initiative, followed by alliance-building with non-profits to promote green job creation. I relate the complications and surprising forms of synergism emerging from the social enterprise approach to social theory on cooperatives and community-based development models.
The death of American environmentalism has recently been proclaimed by some commentators (Schellenberger and Nordhaus 2005). Such declarations tend to be limiting because they fail to explore and evaluate the historical context of international, national, and regional social forces and social changes that shaped the American environmental movement over the past century. In this essay, I propose to explore the important question of the decline of American environmentalism within the context of a recurring theme pursued by the American movement: the protection of places wherein we dwell. David Brower has called this the practice of Conservation, Preservation, and Restoration, or CPR (Brower 1995).
This article adduces evidence of the central role played by scientists in the 1970s and “lay persons” in the post-Chernobyl period in the production and legitimation of alternative types of knowledge and expertise on the environmental and health risks of nuclear energy in France. From a constructivist perspective, it argues that this shift in the relationship of “lay persons” to knowledge production is linked not only to the rise of mistrust vis-à-vis scientific institutions but also, and especially, to a change in the way they have reacted to “dependency” on institutions and to “state secrecy”. Counter-expertise is constructed as a politics of surveillance where alternative interpretations of risk are buttressed by a permanent critique of the epistemic assumptions of institutional expertise. The identity of “counter-expert” is socially elaborated within this process.
Partnership or Conflict? A Reflection on the Etnologicheskaia Ekspertiza
For the indigenous peoples of northern Sakhalin Island in the Russian Far East, Sovietization and industrial development—including onshore oil and gas development from the 1920s have resulted in the loss of language, ethnic homogeneity, and the lands where they practice traditional livelihood activities. Multinational offshore oil and gas projects commenced in the late 1990s. Sakhalin's indigenous people initially sought partnerships with the multinationals, but turned to protest in 2005, demanding among other things that companies complete an etnologicheskaia ekspertiza (anthropological expert review or ethno-cultural impact assessment). This is a relatively new Russian term and no methodological guidelines currently exist in Russian law. One of the offshore projects, the Sakhalin-2 Project, completed an international-style social impact assessment in 2003. The author compares this assessment and the World Bank social safeguard standards adopted by the Sakhalin-2 Project with the etnologicheskaia ekspertiza, arguing for the integration of Western and Russian approaches, in order to establish a sound scientific and legal basis for the assessment of socio-economic and cultural impacts of industrial projects on local communities.
Conflict over natural resource usage has been ongoing in Tasmania for many years. There continues to be considerable community concern, disquiet and conflict over forestry management practices. In an analysis of his numerous community support projects the author saw an opportunity to involve community members in decisions relating to natural resource management. An interest in action research led him to propose a form of activism based on the ideas of post-normal science (PNS). The idea of the extended peer review aspect of post-normal science has been used in the development of a participative inquiry methodology known as community-based auditing (CBA). The contributions to theory and practice of PNS and environmental activism are thought to be significant. Several cases are briefly discussed.