The authors use ecological theory to understand the spread, establishment, and dominance of three introduced organisms in New Zealand after episodes of natural and artificial environmental disturbance create opportunities for them to thrive.
Petra Tjitske Kalshoven combines ethnographic studies with ornithological testimonies to present the re-creation and reenactment of the extinct great auk, or garefowl. The author aims to achieve contiguity with lost species through expressions and shaping of human perceptions and imaginations of past, and eventually future, environmental disasters.
Looking at Leanne Allison and Jeremy Mendes’s interactive documentary Bear 71 (2012), Katey Castellano shows how the environmental humanities can be employed to rearticulate scientific data as innovative multispecies stories.
Paolo Gruppuso explores the genealogy of Edenic narratives about the Pontine Marshes in Agro Pontino, Italy, and the imaginary of the Bonifica Integrale, or integral reclamation.
Xenia Cherkaev and Elena Tipikina examine the institutions of the Stalinist state that planned the distribution, raising, and breeding of family dogs for military service. The investigate how the program affected human-dog relations.
Based on participant observation, the author offers an ethnographic account of urban middle class Indian tourists’ experience of seeing the tiger in Ranthambore National Park in Rajasthan, and Kanha and Bandhavgarh National Parks in Madhya Pradesh, India.
This study focuses on the social conflict arisen from the use of camera traps for conservation practices and the “human bycatch,” namely captured images of people occurring mostly unintentionally. The authors argue for the necessity of policy guidelines to counter possible repercussion on the use of the camera trap, which is recognized as a resourceful tool for wildlife monitoring and photography.
Through a case study of the nickel mine Ambatovy in Madagascar, the authors explore local perceptions of the magnitude and distribution of impacts of biodiversity offset projects on local well-being.
This article addresses philosophies of becoming by reconsidering Thomas Nagel’s negative view on heterogeneity in his 1974 essay as a form of self-understanding in the context of a shared and heterogeneous world.
