Repetition and difference: Lefebvre, Le Corbusier and modernity's (im)moral landscape: a commentary

This article engages with the relationship between social theory, architectural theory and material culture. The article is a reply to an article in a previous volume of the journal in question (Smith, M. (2001) ‘Repetition and difference: Lefebvre, Le Corbusier and modernity’s (im)moral landscape’, Ethics, Place and Environment, 4(1), 31-34) and, consequently, is also a direct engagement with another academic's scholarship. It represents a critique of their work as well as a recasting of their ideas, arguing that the matter in question went beyond interpretative issues to a direct critique of another author's scholarship on both Le Corbusier and Lefebvre. A reply to my article from the author of the original article was carried in a later issue of the journal (Smith, M. (2002) ‘Ethical Difference(s): a Response to Maycroft on Le Corbusier and Lefebvre’, Ethics, Place and Environment, 5(3), 260-269)

Repeated Disasters and Chronic Environmental Changes Impede Generational Transmission of Indigenous Knowledge

Indigenous coastal communities are interdependent with the environment and families are vulnerable to the environmental changes that disrupt culture, continuity, and livelihood. The purpose of this study was to elucidate meaning from shared cultural perceptions of experiencing repeated disasters and other environmental changes among a United States Indigenous coastal community. This study is part of a larger community- engaged study and reports results from phenomological semi-structured in-depth qualitative interviews (n=19). Participants were enrolled tribal members with a strong ethnic identity and earned a majority of their income from subsistence activities. The results highlight that discrimination, which is part of the broader context of historical oppression, has set the stage for heightened vulnerability in Indigenous communities. Indigenous families are highly connected to their place and environment, yet environmental changes (e.g. repeated disasters, chronic land loss, and climate change) creates barriers for many elder participants pass on traditional knowledge and lifeways to their grandchildren and future generations. Indigenous peoples’ relationship with the land is spiritual, cultural, and place-specific. Interruption of Indigenous Peoples’ ability to interact with the land acculturation, lack of self-determination and discrimination are contemporary forms of trauma

A Landscape of Left-Overs : Changing Conceptions of Place and Environment among Mi'kmaq Indians of Eastern Canada

This dissertation seeks to explore historical changes in the lifeworld of the Mi’kmaq Indians of Eastern Canada. The Mi’kmaq culture hero Kluskap here serves as a key persona in discussing issues such as traditions, changing conceptions of land, and human-environmental relations. In order not to depict Mi’kmaq culture as timeless, two important periods in its history are examined. The first study reviews historical evidence of the ontology, epistemology, and ethics – jointly labeled animism – that stem from a premodern Mi’kmaq hunting subsistence. This evidence dates from the period between 1850 and 1930, which is also the period when the Mi’kmaq were gradually being forced to settle in the reserves. The second study situates the culture hero in the modern world of the 1990s, when allusions to Mi’kmaq tradition and to Kluskap played an important role in the struggle against a planned superquarry on Cape Breton. This study discusses the ecocosmology that has been formulated by modern reserve inhabitants and that could be labeled a “sacred ecology”. If the premodern ecocosmologies have been favorably treated by Westerners, the modern Natives’ attempt to create a “sacred ecology” has been received with ambivalence. It has been welcomed by some as an alternative to Western ways of treating nature, which threaten our global survival. But it has also been criticized as a modern construction designed by Natives to gain benefits from Canadian society. In the example of the Mi’kmaq struggle against the superquarry, this critique is discussed, with a focus on how the Mi’kmaq are rebuilding their traditions and environmental relations in interaction with modern society. In this process, environmental groups, pan-Indianism, and education play an important role, but so does reserve life. By anchoring their engagement in reserve life the Mi’kmaq traditionalists have to a large extent been able to confront both external and internal doubts about their authenticity

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

Restraining Order

This thesis is a collection of poetry and creative non-fiction that examines the intersection of place and environment with personal identity. Here are pieces written about sex, anxiety, beauty, death, masculinity, violence. But ultimately, this is a collection derived from and dependent on love

Developing Environmental Agency and Engagement Through Young People’s Fiction.

This article explores the extent to which stories for young people encourage environmental engagement and a sense of agency. Our discussion is informed by the work of Paul Ricoeur (on hermeneutics and narrative), John Dewey (on primacy of experience), and John Macmurray (on personal agency in society). We understand fiction reading about place as hermeneutical, that is, interpreting understanding by combining what is read with what is experienced. We investigate this view through examples of four children’s writers, Ernest Thompson Seton, Kenneth Grahame, Michelle Paver and Philip Pullman. We draw attention to notions of critical dialogue and active democratic citizenship. With a focus on the educational potential of this material for environmental discussions that lead to deeper understandings of place and environment, we examine whether the examples consistently encourage the belief that young people can become agents for change. We also consider whether the concept of heroic resister might encourage young people to overcome peer pressure and peer cultures that marginalise environmental activism. We conclude by recommending the focused discussion of fiction to promote environmental learning; and for writers to engage ore with themes of environmental responsibility and agency

The Geographical Imagination of Luka Bloom

There are very many geographical themes and metaphors in the songs of Luka Bloom. If we take Geography as being concerned with, to paraphrase Alexander von Humboldt (1769-1859), the study of the Earth as our home and if we follow the common practice of identifying Space, Place, and Environment as the fundamental building blocks of geographical theory, then, Luka Bloom’s art is profoundly geographical

Joining the conspiracy? Negotiating ethics and emotions in researching (around) AIDS in southern Africa

AIDS is an emotive subject, particularly in southern Africa. Among those who have been directly affected by the disease, or who perceive themselves to be personally at risk, talking about AIDS inevitably arouses strong emotions - amongst them fear, distress, loss and anger. Conventionally, human geography research has avoided engagement with such emotions. Although the ideal of the detached observer has been roundly critiqued, the emphasis in methodological literature on 'doing no harm' has led even qualitative researchers to avoid difficult emotional encounters. Nonetheless, research is inevitably shaped by emotions, not least those of the researchers themselves. In this paper, we examine the role of emotions in the research process through our experiences of researching the lives of 'Young AIDS migrants' in Malawi and Lesotho. We explore how the context of the research gave rise to the production of particular emotions, and how, in response, we shaped the research, presenting a research agenda focused more on migration than AIDS. This example reveals a tension between universalised ethics expressed through ethical research guidelines that demand informed consent, and ethics of care, sensitive to emotional context. It also demonstrates how dualistic distinctions between reason and emotion, justice and care, global and local are unhelpful in interpreting the ethics of research practice