Pub Date : 2022-12-01DOI: 10.3197/096327121X16387842836959
Leonard Creutzburg
Forests are under immense stress globally. Economic growth is one reason for this: its impacts can lead to deforestation and put tremendous harvesting pressure on forests. In light of increasingly popular – and growth-based – bio-economy strategies, the need for more wood is likely to accelerate. Degrowth, in contrast, rejects economic growth as the central economic principle, arguing that the material throughput of countries in the Global North must shrink to achieve global sustainability. Although the concept has gained importance, there have been no attempts to link degrowth with the forest sector. This article argues that degrowth principles are beneficial for basing the forest sector on sustainable grounds, while the degrowth movement also needs to define its relationship to the forest. Against this backdrop, this contribution sets the cornerstone by linking the Swiss forest sector to central degrowth principles, and discussing possible interrelations and mismatches. Finally, a future research agenda for degrowth and the forest sector is presented.
{"title":"Growing Trees for a Degrowth Society: An Approach to Switzerland's Forest Sector","authors":"Leonard Creutzburg","doi":"10.3197/096327121X16387842836959","DOIUrl":"https://doi.org/10.3197/096327121X16387842836959","url":null,"abstract":"Forests are under immense stress globally. Economic growth is one reason for this: its impacts can lead to deforestation and put tremendous harvesting pressure on forests. In light of increasingly popular – and growth-based – bio-economy strategies, the need for more wood is likely to accelerate. Degrowth, in contrast, rejects economic growth as the central economic principle, arguing that the material throughput of countries in the Global North must shrink to achieve global sustainability. Although the concept has gained importance, there have been no attempts to link degrowth with the forest sector. This article argues that degrowth principles are beneficial for basing the forest sector on sustainable grounds, while the degrowth movement also needs to define its relationship to the forest. Against this backdrop, this contribution sets the cornerstone by linking the Swiss forest sector to central degrowth principles, and discussing possible interrelations and mismatches. Finally, a future research agenda for degrowth and the forest sector is presented.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"721 - 750"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42144973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.3197/096327121X16387842836940
D. Magda, C. Lamine, J. Billaud
This article aims to characterise the visions of ecologisation found within scientific approaches embraced by different epistemic communities, and which have inspired empirical work and public action on agrifood system transitions. Based on comparative readings of works anchored in our two disciplinary fields (ecology and sociology), we identified six large ensembles of epistemic communities as well as their points of convergence and divergence. We identify six ideotypical visions of ecologisation based on the types of ‘relationships to nature’ embedded in these large sets of epistemic communities: protectionism, functionalism, structuralism, post-structuralism, relational and pragmatist-experience-based. We suggest that pragmatist-experience-based approaches allow us to transcend two classical oppositions: between realism and constructivism, and between a conception of nature as passive and external as opposed to active and relational. Without claiming to offer a detailed analysis of these approaches, we hope that our work can be used as a tool to support reflection among scientists and other actors involved in agrifood system transitions.
{"title":"Considering the Diverse Views of Ecologisation in the Agrifood Transition: An Analysis Based on Human Relationships with Nature","authors":"D. Magda, C. Lamine, J. Billaud","doi":"10.3197/096327121X16387842836940","DOIUrl":"https://doi.org/10.3197/096327121X16387842836940","url":null,"abstract":"This article aims to characterise the visions of ecologisation found within scientific approaches embraced by different epistemic communities, and which have inspired empirical work and public action on agrifood system transitions. Based on comparative readings of works anchored in our two disciplinary fields (ecology and sociology), we identified six large ensembles of epistemic communities as well as their points of convergence and divergence. We identify six ideotypical visions of ecologisation based on the types of ‘relationships to nature’ embedded in these large sets of epistemic communities: protectionism, functionalism, structuralism, post-structuralism, relational and pragmatist-experience-based. We suggest that pragmatist-experience-based approaches allow us to transcend two classical oppositions: between realism and constructivism, and between a conception of nature as passive and external as opposed to active and relational. Without claiming to offer a detailed analysis of these approaches, we hope that our work can be used as a tool to support reflection among scientists and other actors involved in agrifood system transitions.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"657 - 679"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43897789","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.3197/096327121X16387842836968
A. Ghelfi, Dimitris Papadopoulos
How do social movements respond to the ecological crisis? In this paper, we reframe social movements as ‘more-than-social movements’ to highlight the fact that many contemporary mobilisations do much more than target recognised social institutions and political governance; indeed, they are practically transforming eco-societies with and within both the human and the nonhuman world. What constitutes the core of more-than-social movements’ action is the capacity to set up alternative ecologies of existence, or ‘alterontologies’, as we call them in the paper. In what follows, we engage with the imaginaries and practices of agroecology, AIDS treatment activism and permaculture in order to rethink what autonomy and justice might look like in the context of today's ecological crisis.
{"title":"Ungovernable Earth: Resurgence, Translocal Infrastructures and More-than-Social Movements","authors":"A. Ghelfi, Dimitris Papadopoulos","doi":"10.3197/096327121X16387842836968","DOIUrl":"https://doi.org/10.3197/096327121X16387842836968","url":null,"abstract":"How do social movements respond to the ecological crisis? In this paper, we reframe social movements as ‘more-than-social movements’ to highlight the fact that many contemporary mobilisations do much more than target recognised social institutions and political governance; indeed, they are practically transforming eco-societies with and within both the human and the nonhuman world. What constitutes the core of more-than-social movements’ action is the capacity to set up alternative ecologies of existence, or ‘alterontologies’, as we call them in the paper. In what follows, we engage with the imaginaries and practices of agroecology, AIDS treatment activism and permaculture in order to rethink what autonomy and justice might look like in the context of today's ecological crisis.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"681 - 699"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43830639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.3197/096327122X16386102424001
Lukas H. Meyer, Santiago Truccone-Borgogno
Legitimate expectations should be considered in the transition to a low-carbon society. After explaining under what conditions and circumstances expectations are legitimate, this paper shows that those expectations whose frustration undermines the ability to plan, infringes basic moral rights, or is extremely costly for its bearer might justify a deviation in the baseline of justice in favour of the expectation holder. People should be notified about the likely frustration of their expectations so that they can avoid the frustration of their expectations, adapt their life plans and minimise costs. Since the frustration of legitimate expectations seems unavoidable in the transformation to a low-carbon society, priority should be given to the protection of the expectations of those who cannot be materially compensated. Still, if two groups are eligible for material compensation, we should give priority to protecting the expectation of those who cannot continue with the same life plan as before if their expectations are frustrated.
{"title":"Legitimate Expectations: Assessing Policies of Transformation to a Low-Carbon Society","authors":"Lukas H. Meyer, Santiago Truccone-Borgogno","doi":"10.3197/096327122X16386102424001","DOIUrl":"https://doi.org/10.3197/096327122X16386102424001","url":null,"abstract":"Legitimate expectations should be considered in the transition to a low-carbon society. After explaining under what conditions and circumstances expectations are legitimate, this paper shows that those expectations whose frustration undermines the ability to plan, infringes basic moral rights, or is extremely costly for its bearer might justify a deviation in the baseline of justice in favour of the expectation holder. People should be notified about the likely frustration of their expectations so that they can avoid the frustration of their expectations, adapt their life plans and minimise costs. Since the frustration of legitimate expectations seems unavoidable in the transformation to a low-carbon society, priority should be given to the protection of the expectations of those who cannot be materially compensated. Still, if two groups are eligible for material compensation, we should give priority to protecting the expectation of those who cannot continue with the same life plan as before if their expectations are frustrated.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"701 - 720"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44425357","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.3197/096327122X16611552268654
C. Winter
In the first three years of the third decade of the twenty-first century all human lives, billions-plus other-than-human forms of life, and multiple earth forms have been torn from ‘normality’. They now confront disconcerting uncertainty or uncertainties. I can list some ways, and you can add to my list your experiences of what is described as ‘turbulence’, multiple overlapping disruptions to place and lives.1 On every continent this decade, hitherto taken-for-granted freedoms retreat from grasp. For some that means adjusting to the ultimate loss of loved ones, those others who shape and give meaning to our love and caring. For those more fortunate among us not touched by the ultimate grief, a small, ever-changing virus has upended previous normality: workplace, school, shopping, friendly gatherings, sport fixtures, travel. Nestled within that list are major upheavals, changes to our daily routines that have severe impact on our lives and our expectations of an autonomous life. Other changes perhaps are less severe: but in total they amount to a sudden uninvited disconnection from the ‘norm’. Energy, that we might well not have, is called on to reorient and craft new sets of norms, ones within which we can again feel safe and certain, until ... Such safety and certainty may itself be ephemeral, for there are other perturbations causing tumult to this planet. As I write one-third of Pakistan is flooded after ‘exceptional’ monsoonal rains.2 The figures are staggering. Onethird of that vast nation is covered in water: insinuating its way into homes and shops, across factory floors and farmland, en route rapidly destroying – killing – crops and beasts, wildflowers and creepy-crawlies, and those humans unable to flee its path. The estimated number of human lives lost so far is over 1000. And there is more death to come: as aid workers struggle to reach isolated communities, as the slow violence (Nixon 2011) of disease and starvation unravel this year and in years to come. At this moment millions are clinging to life waiting, on roadsides, tiny islands of high ground, wherever they can, waiting for assistance, waiting for aid. The estimated rebuild cost – a Washington Post estimate – is $10 billion. And despite, or because of, the rippling cascade of emergencies – fire, flood, landslides, drought, heatwaves – to which the world stands witness this year, 2022, aid is slow coming. Seemingly endless months of rain or sudden intense falls from ‘atmospheric rivers’ (a term becoming familiar now in Australia and Aotearoa New Zealand if not elsewhere) have precipitated floods and landslides. Bridges are gone, roads collapsed, homes and pastures wasted, communities cut off. That is one
{"title":"Editorial","authors":"C. Winter","doi":"10.3197/096327122X16611552268654","DOIUrl":"https://doi.org/10.3197/096327122X16611552268654","url":null,"abstract":"In the first three years of the third decade of the twenty-first century all human lives, billions-plus other-than-human forms of life, and multiple earth forms have been torn from ‘normality’. They now confront disconcerting uncertainty or uncertainties. I can list some ways, and you can add to my list your experiences of what is described as ‘turbulence’, multiple overlapping disruptions to place and lives.1 On every continent this decade, hitherto taken-for-granted freedoms retreat from grasp. For some that means adjusting to the ultimate loss of loved ones, those others who shape and give meaning to our love and caring. For those more fortunate among us not touched by the ultimate grief, a small, ever-changing virus has upended previous normality: workplace, school, shopping, friendly gatherings, sport fixtures, travel. Nestled within that list are major upheavals, changes to our daily routines that have severe impact on our lives and our expectations of an autonomous life. Other changes perhaps are less severe: but in total they amount to a sudden uninvited disconnection from the ‘norm’. Energy, that we might well not have, is called on to reorient and craft new sets of norms, ones within which we can again feel safe and certain, until ... Such safety and certainty may itself be ephemeral, for there are other perturbations causing tumult to this planet. As I write one-third of Pakistan is flooded after ‘exceptional’ monsoonal rains.2 The figures are staggering. Onethird of that vast nation is covered in water: insinuating its way into homes and shops, across factory floors and farmland, en route rapidly destroying – killing – crops and beasts, wildflowers and creepy-crawlies, and those humans unable to flee its path. The estimated number of human lives lost so far is over 1000. And there is more death to come: as aid workers struggle to reach isolated communities, as the slow violence (Nixon 2011) of disease and starvation unravel this year and in years to come. At this moment millions are clinging to life waiting, on roadsides, tiny islands of high ground, wherever they can, waiting for assistance, waiting for aid. The estimated rebuild cost – a Washington Post estimate – is $10 billion. And despite, or because of, the rippling cascade of emergencies – fire, flood, landslides, drought, heatwaves – to which the world stands witness this year, 2022, aid is slow coming. Seemingly endless months of rain or sudden intense falls from ‘atmospheric rivers’ (a term becoming familiar now in Australia and Aotearoa New Zealand if not elsewhere) have precipitated floods and landslides. Bridges are gone, roads collapsed, homes and pastures wasted, communities cut off. That is one","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"629 - 635"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42112461","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-01DOI: 10.3197/096327121X16328186623913
A. Wienhues
The concept of natural otherness can be found throughout the environmental ethics literature. Drawing on this concept, this article pursues two aims. For one, it argues for an account of individual natural otherness as stable difference as opposed to accounts of natural otherness that put more emphasis on independence for the purpose of differentiating individual natural otherness from the concept of wildness. Secondly, this account of natural otherness is engaged to argue for a particular way of theorising the moral standing of individual nonhuman entities. While individual natural otherness in itself does not provide an account of whether an entity matters morally in itself (that is, whether it is morally considerable); it points to an account of incommensurable moral significance for all entities which are attributed moral considerability. That is an often-overlooked alternative to egalitarian or hierarchical accounts of moral significance. Individual natural otherness understood in this way in turn provides another explanatory story for why relational accounts of environmental ethics that strongly emphasise the importance of concepts such as wildness are particularly salient.
{"title":"Respecting the Nonhuman Other: Individual Natural Otherness and the Case for Incommensurability of Moral Standing","authors":"A. Wienhues","doi":"10.3197/096327121X16328186623913","DOIUrl":"https://doi.org/10.3197/096327121X16328186623913","url":null,"abstract":"The concept of natural otherness can be found throughout the environmental ethics literature. Drawing on this concept, this article pursues two aims. For one, it argues for an account of individual natural otherness as stable difference as opposed to accounts of natural otherness that put more emphasis on independence for the purpose of differentiating individual natural otherness from the concept of wildness. Secondly, this account of natural otherness is engaged to argue for a particular way of theorising the moral standing of individual nonhuman entities. While individual natural otherness in itself does not provide an account of whether an entity matters morally in itself (that is, whether it is morally considerable); it points to an account of incommensurable moral significance for all entities which are attributed moral considerability. That is an often-overlooked alternative to egalitarian or hierarchical accounts of moral significance. Individual natural otherness understood in this way in turn provides another explanatory story for why relational accounts of environmental ethics that strongly emphasise the importance of concepts such as wildness are particularly salient.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"637 - 656"},"PeriodicalIF":2.2,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69825953","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.3197/096327121X16328186623878
T. Lehtonen, Pasi Heikkurinen
This article analyses the concept of sufficiency in relation to sustainability and discusses ethical implications for sustainable organisation in time and place. We identify three foundational conceptualisations of sufficiency related to sustainability: (1) a limits model that starts with objective boundaries imposed by the biosphere and basic human needs; (2) a preference model that treats sufficiency as a subjective inclination for moderation defined situationally; and (3) a balancing model that seeks to integrate the objective limits and subjective preferences by focussing on action embedded in the socio-ecological context. This includes balancing the needs of humans with those of non-humans. The limits model builds on universal duty, the preference model on preference utilitarianism and the balancing model on action-oriented virtue ethics. The balancing model of sufficiency is well suited to meeting the needs of present and future generations as well as delivering intra- and inter-generational justice not limited to humans.
{"title":"Sufficiency and Sustainability: Conceptual Analysis and Ethical Considerations for Sustainable Organisation","authors":"T. Lehtonen, Pasi Heikkurinen","doi":"10.3197/096327121X16328186623878","DOIUrl":"https://doi.org/10.3197/096327121X16328186623878","url":null,"abstract":"This article analyses the concept of sufficiency in relation to sustainability and discusses ethical implications for sustainable organisation in time and place. We identify three foundational conceptualisations of sufficiency related to sustainability: (1) a limits model that starts with objective boundaries imposed by the biosphere and basic human needs; (2) a preference model that treats sufficiency as a subjective inclination for moderation defined situationally; and (3) a balancing model that seeks to integrate the objective limits and subjective preferences by focussing on action embedded in the socio-ecological context. This includes balancing the needs of humans with those of non-humans. The limits model builds on universal duty, the preference model on preference utilitarianism and the balancing model on action-oriented virtue ethics. The balancing model of sufficiency is well suited to meeting the needs of present and future generations as well as delivering intra- and inter-generational justice not limited to humans.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"599 - 618"},"PeriodicalIF":2.2,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47334223","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.3197/096327121X16245253346558
J. Kassiola
This essay seeks to demonstrate the following: 1. the value of metaphysical cosmology to our relationship with nature, and to making policy about the environment; 2. the mistaken nature and harmful consequences of the hegemonic cosmology of anthropocentrism; 3. the possibility of Zhang Zai's Qi/qi Great Harmony cosmology as both the refutation of and replacement for anthropocentrism. The essay concludes that ultimate moral progress of expanding the self from the narrow and exclusionary views of anthropocentrism consists in cosmocentrism, or the transformation of thought to a cosmological perspective as exemplified by Zhang Zai's Great Harmony continual cyclical process of Qi/qi. It is argued that positive metaphysical visions such as Zhang Zai's can negate anthropocen-tric cosmology and inspire us to view our relationship with the environment in a fundamentally enlightened and more respectful way, which is not arrogantly self-centred, disconnected and supremacist.
{"title":"Zhang Zai's Cosmology of Qi/qi and the Refutation of Arrogant Anthropocentrism: Confucian Green Theory Illustrated","authors":"J. Kassiola","doi":"10.3197/096327121X16245253346558","DOIUrl":"https://doi.org/10.3197/096327121X16245253346558","url":null,"abstract":"This essay seeks to demonstrate the following: 1. the value of metaphysical cosmology to our relationship with nature, and to making policy about the environment; 2. the mistaken nature and harmful consequences of the hegemonic cosmology of anthropocentrism; 3. the possibility of Zhang Zai's Qi/qi Great Harmony cosmology as both the refutation of and replacement for anthropocentrism. The essay concludes that ultimate moral progress of expanding the self from the narrow and exclusionary views of anthropocentrism consists in cosmocentrism, or the transformation of thought to a cosmological perspective as exemplified by Zhang Zai's Great Harmony continual cyclical process of Qi/qi. It is argued that positive metaphysical visions such as Zhang Zai's can negate anthropocen-tric cosmology and inspire us to view our relationship with the environment in a fundamentally enlightened and more respectful way, which is not arrogantly self-centred, disconnected and supremacist.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"533 - 554"},"PeriodicalIF":2.2,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42954194","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-01DOI: 10.3197/096327121X16328186623922
Workineh Kelbessa
This paper explores the role of African worldviews in biodiversity conservation and sustainable development. African worldviews recognise the interdependence and interconnectedness of human beings, animals, plants and the natural world. Although it is not always the case that what one does depends on what one thinks and believes, indigenous African people's ideas and beliefs about the human–nature relationship have influenced what they have done in and to nature. In African worldviews, the present generation has moral obligations to the ancestors and future generations. It ought to preserve the environment, which is rich in biodiversity, for posterity. This paper insists that it is extremely urgent that every effort be made to document the knowledge of peasant farmers and indigenous people in general. This paper further stresses that indigenous environmental knowledge makes a big difference to sustaining diverse environments, and it is imperative to preserve such knowledge before it dies out.
{"title":"African Worldviews, Biodiversity Conservation and Sustainable Development","authors":"Workineh Kelbessa","doi":"10.3197/096327121X16328186623922","DOIUrl":"https://doi.org/10.3197/096327121X16328186623922","url":null,"abstract":"This paper explores the role of African worldviews in biodiversity conservation and sustainable development. African worldviews recognise the interdependence and interconnectedness of human beings, animals, plants and the natural world. Although it is not always the case that what one does depends on what one thinks and believes, indigenous African people's ideas and beliefs about the human–nature relationship have influenced what they have done in and to nature. In African worldviews, the present generation has moral obligations to the ancestors and future generations. It ought to preserve the environment, which is rich in biodiversity, for posterity. This paper insists that it is extremely urgent that every effort be made to document the knowledge of peasant farmers and indigenous people in general. This paper further stresses that indigenous environmental knowledge makes a big difference to sustaining diverse environments, and it is imperative to preserve such knowledge before it dies out.","PeriodicalId":47200,"journal":{"name":"Environmental Values","volume":"31 1","pages":"575 - 598"},"PeriodicalIF":2.2,"publicationDate":"2022-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42425629","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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