"Down to Earth: Geosocialities and Geopolitics"
Palsson and Swanson’s article explores the relationship between geology and social life in the Anthropocene, using the notion of “geosocialities.”
Palsson and Swanson’s article explores the relationship between geology and social life in the Anthropocene, using the notion of “geosocialities.”
The authors promote the idea of “Natural Governance” as a new approach to conservation based on three pillars, namely ecology, cooperation, and cultural systems.
Douglas Sheil reviews the book Traditional Forest-Related Knowledge Sustaining Communities, Ecosystems and Biocultural Diversity by John A. Parrotta and Ronald L. Trosper.
Libby Robin compares two major museum exhibitions on climate change that rely heavily on the IPCC models: Uppdrag Klimat (Mission: Climate Earth), at the Royal Natural History Museum in Stockholm (Naturhistoriska Riksmuseet), Sweden; and EcoLogic, at the Powerhouse Museum, Sydney.
Libby Robin discusses animals in museums, and how taxidermy has changed from art in the service of science to the backbone of art itself, both in museums and beyond.
Libby Robin discusses the implication of Sir Colin MacKenzie’s initiative to collect Australian marsupials.
Ferran Pons Raga reviews Naturalezas en conflicto [Natures in Conflict] by José A. Cortés Vázquez.
The authors explore the case of a Privately Protected Area (PPA) in Chilean Patagonia to learn its impact on local residents. Based on in-depth, semi-structured interviews, they find that the park has been detrimental to local livelihoods, has disrupted systems of production, and has elicited a negative emotional response.
This paper uses data from a long-term ethnography of both the local people and the conservation agenda in the Pantanal wetland, Brazil, to discuss how environmentalists used the National Policy for the Sustainable Development of Traditional Peoples and Communities (PNDSPCT) to justify the displacement of local people.
The authors highlight how the Indian state increasingly views adivasis (=indigenous people) as a possible ethno-environmental fix for conservation, and how non-adivasis project their environmental subjectivities to claim that they, too, belong.