Righting Names: The Importance of Native American Philosophies of Naming for Environmental Justice

Controlling the names of places, environments, and species is one way in which settler colonial ontologies delimit the intelligibility of ecological relations, Indigenous peoples, and environmental injustices. To counter this, this article amplifies the voices of Native American scholars and foregrounds a philosophical account of Indigenous naming. First, I explore some central characteristics of Indigenous ontology, epistemic virtue, and ethical responsibility, setting the stage for how Native naming draws these elements together into a complete, robust philosophy. Then I point toward leading but contingent principles of Native naming, foregrounding how Native names emerge from and create communities by situating (rather than individuating) the beings that they name within kinship structures, including human and nonhuman agents. Finally, I outline why and how Indigenous names and the knowledges they contain are crucial for both resisting settler violence and achieving environmental justice, not only for Native Americans, but for their entire animate communities

A Market for Environmentally Responsible Investment? Identifying Obstacles and Enablers of Commodification of Environmental Risks in the South African Investment Industry

This paper analyzes the views of South African investment organizations on the likelihood of commodification of environmental risks in their investment decision processes. It is based on an empirical qualitative survey of 22 investment organizations, which are signatories to the United Nations’ Principles for Responsible Investment. We describe a range of issues, identified by the investment players interviewed, that are likely to prevent or accelerate the internalization of environmental risks in the South African investment industry. The chance that broader commodification of the South African investment industry will occur—beyond the growing but still small ranks of responsible investors—seems to be linked to realization of an adequate political framing. This means legislating standardized environmental disclosure by corporations and a long-term commitment by institutional investors to responsible investment philosophies. The tension between social developmental goals and environmental goals is seen as a major political obstacle at the national level.commodification, political framing, calculative framing, conventions, environmental risks, responsible investment

Ethical aspects of 20th Century Norwegian environmental philosophies

The aim of this monograph is to reveal the complex development of 20th-century Norwegian environmental philosophies from a comparative perspective by outlining not only the role of the similar philosophical premises they derive from, but also how the differences in the chosen strategies affected the changes in the Norwegian environmental politics. That is why one of the main objectives is to analyze the origin and the elaboration of some concepts and ideas which contribute to clarifying the multi-sidedness of the topic by going beyond the well-known theory of the founder of deep ecology, namely, the one of the Norwegian philosopher, mountaineer and environmental activist Arne Næss.Non peer reviewe

Growing Environmental Activists: Developing Environmental Agency and Engagement Through Children’s Fiction.

We explore how story has the potential to encourage environmental engagement and a sense of agency provided that critical discussion takes place. We illuminate this with reference to the philosophies of John Macmurray on personal agency and social relations; of John Dewey on the primacy of experience for philosophy; and of Paul Ricoeur on hermeneutics, dialogue, dialectics and narrative. We view the use of fiction for environmental understanding as hermeneutic, a form of conceptualising place which interprets experience and perception. The four writers for young people discussed are Ernest Thompson Seton, Kenneth Grahame, Michelle Paver and Philip Pullman. We develop the concept of critical dialogue, and link this to Crick's demand for active democratic citizenship. We illustrate the educational potential for environmental discussions based on literature leading to deeper understanding of place and environment, encouraging the belief in young people that they can be and become agents for change. We develop from Zimbardo the key concept of heroic resister to encourage young people to overcome peer pressure. We conclude with a call to develop a greater awareness of the potential of fiction for learning, and for writers to produce more focused stories engaging with environmental responsibility and activism

Conceptualising Food as Death: A Radical Environmentalist Politics of Food

Research into the politics of food cannot assume universal acceptance of what is meant by the term \'food\' which has multiple meanings and significantly different associations. A semiotic approach demonstrates the meaning and value of this point. Food has variously been conceptualised as process and as commodity, nature or culture. None of these tropes are value neutral, but are associated with opposing priorities and conflicts of interest. Drawing from ecocentric and anthropocentric environmental philosophies, an alternative trope, that of food-as-death, can be developed, which challenges other, more dominant, tropes. Semiotics denies the notion that language \'mirrors\' reality. Rather, language creates reality. Semiotics, then, can be useful in developing alternative realities. To conceptualise food as death is more than using death as a metaphor. Where food is prioritised as commodity, commercial/industrial food practices promote death: death of the body through malnutrition or over-consumption; death of communities through the power of transnationals and commercial interests; death of the natural world through the prioritisation of these human food provision systems. Food-as-death is a trope which privileges the destructive aspect of food over others such as pleasure, identity and nurturing. Power is invested in those whose trope gains the greatest acceptance. The challenge for environmentalism is to demonstrate the validity of food-as-death. The essential task therefore, is to demonstrate that food for humans can be organised in a way which affirms the well being of humans, communities and nature. This trope will be food-as-life.Food, Death, Conceptualisation, Semiotics, Environmental Philosophies

An Investigation of Obligatory Anthropoholism as Plausible African Environmental Ethics

African ontological discourse revolves around a few principles, the interrelatedness of being, what is variously interpreted as communalism, ubuntu, Holism, communitarianism etc. This is the view that every being in the world, animate and inanimate are interconnected into a whole. This makes it possible for African environmental attitude to claim to be holistic. Since we are one, we care for each other, humans care for animals, plants, and mountains not because of what to gain from them but because we are the same and harming the river is same as harming oneself. The weakness of seeing African environmental ethics as only holistic is that it is not African enough as the paper will argue. The second principle in African ontological discourse is the human being. This principle has made scholars like Callicott and even some African scholars to describe African environmental ethics as anthropocentric. The paper also argues that branding African environmental ethics anthropocentric is not African enough. This is because Africans live in an interconnected world, comprising both the living, the dead and nature. Humans are only one privileged part of the whole and this is because of her obligatory role to nature and the world as a result of her capabilities. Through the method of analysis, the paper argues that a plausible African environmental ethics will be one that will blend the holistic nature of the African ontology and its pride of place given to humans. It will be discovered that obligatory anthropoholism can comfortably blend these two principles without necessarily being anthropocentric

Economic, agronomic and environmental impacts of varied soil testing philosophies

Non-Peer Reviewe

Some Indigenous Solutions to African Environmental Problems: An Appraisal

The paper, Some Indigenous Solutions to African Environmental Problems: An Appraisal, is written to examine the relevance of African Environmental Philosophies to addressing African environmental problems. African environmental problems include: water pollution, air pollution, land pollution, climate change, flood and many more. Researchers have shown that these problems are caused by phenomena like coal mining, nuclear waste, deforestation, overfishing, wars, etc. It is a known fact that attempts have been made over the years to resolve these problems, with pockets of successes, yet more needs to be done. Nigeria’s Niger Delta Development Commission, Kenya’s Bio-safty Act 2009, The National Environment Policy of Ghana, Oil Pipeline Act 2004, Nuclear Safety and Radiation Protection Act 2004 are a good example of such attempts with pockets of successes and challenges. This work uses the methods of rational speculation and critical analysis to examine aboriginal approaches to resolving African environmental challenges as recorded in Mark Omorovie Ikeke’s Philosophical Consciences, Caroline N. Mbonu’s Ecospiritualism, Thaddeus Metz’s Model Relationalism, and Chimakonam Jonathan Okeke’s Ohanifism. This work charged African environmental policymakers, Lecturers, and Students with the responsibility to understand and apply the theoretical foundation for sustainable living as recorded in the above philosophies. This is the time when Africans must use indigenous African methods and principles to proffer solutions to African environmental problems

The effects of idealism and relativism on the moral judgement of social vs. environmental issues, and their relation to self-reported pro-environmental behaviours

Many studies have demonstrated that moral philosophies, such as idealism and relativism, could be used as robust predictors of judgements and behaviours related to common moral issues, such as business ethics, unethical beliefs, workplace deviance, marketing practices, gambling, etc. However, little consideration has been given to using moral philosophies to predict environmentally (un)friendly attitudes and behaviours, which could also be classified as moral. In this study, we have assessed the impact of idealism and relativism using the Ethics Position Theory. We have tested its capacity to predict moral identity, moral judgement of social vs. environmental issues, and self-reported pro-environmental behaviours. The results from an online MTurk study of 432 US participants revealed that idealism had a significant impact on all the tested variables, but the case was different with relativism. Consistently with the findings of previous studies, we found relativism to be a strong predictor of moral identity and moral judgement of social issues. In contrast, relativism only weakly interacted with making moral judgements of environmental issues, and had no effects in predicting pro-environmental behaviours. These findings suggest that Ethics Position Theory could have a strong potential for defining moral differences between environmental attitudes and behaviours, capturing the moral drivers of an attitude-behaviour gap, which continuously stands as a barrier in motivating people to become more pro-environmental

Nature and the Spirit: Tri Hita Karana, Sacred Artistic Practices, and Musical Ecology in Bali

Bali is notable for the degree to which music, dance, and visual art permeate everyday life--a result of historically rooted and continuously evolving religious philosophies and rituals. With this context in mind, we wondered what role the arts play, and can play, in addressing environmental concerns