"Tree Planting in Canterbury, New Zealand, 1850–1910"
This paper looks at early experimentation with tree planting in Canterbury and its encouragement, which predated attempts elsewhere in New Zealand.
This paper looks at early experimentation with tree planting in Canterbury and its encouragement, which predated attempts elsewhere in New Zealand.
Should environmental philosophers—or practical conservationists—focus their attentions on particular living creatures, or on the community of which they, and we, are part?
Richard B. Harris discusses China’s policies in wildlife conservation, particularly with regard to endangered species to suggest that Western criticisms of Chinese utilitarian attitudes are inappropriate, ineffective, and possibly counter-productive.
John S. Akama, Christopher L. Lant, and G. Wesley Burnett use a political-ecological framework in the analysis of the social factors of wildlife conservation in Kenya.
David Schmidtz argues that “the philosophies of both conservation and preservationism can fail by their own lights, since trying to put their respective principles of conservationism or preservationism into institutional practice can have results that are the opposite of what the respective philosophies tell us we ought to be trying to achieve.”
In this essay, Jay Odenbaugh examines the controversy concerning the advocacy of ethical values in conservation biology.
John O’Neill discusses the problems in conservation policy based upon the identification of ecological value with a particular conception of beauty and wilderness.
The paper examines the increasing trend of philanthropic bodies and private individuals to invest in the conservation of Australia’s biodiversity. This is seen as part of a more general Western trend in which Australian organizations are linked to bodies such as the large US-based Nature Conservancy.
In the special section titled “Living Lexicon for the Environmental Section,” Simon Pooley reflects on the decisions and implications of conferring the status of “endangered species” on animals.
In the “Living Lexicon for the Environmental Section” of Environmental Humanities, Maan Barua reveals encounters as spatializing and “ecologizing” politics in ways that are vital for the environmental humanities’ efforts to redistribute powers to act and to flourish.