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Journal articles on the topic 'Cultural ecology'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 July 2024

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1

Souza, Larissa Fernanda De Alencar, and Juracy Marques dos Santos. "Entre os Direitos Culturais e a Ecologia Humana / Between Cultural Rights And Human Ecology." ID on line. Revista de psicologia 15, no. 57 (October 31, 2021): 828–51. http://dx.doi.org/10.14295/idonline.v15i57.3258.

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Resumo: O trabalho em epígrafe visa discutir as relações que se estendem entre os direitos culturais e a Ecologia Humana. De forma bibliográfica e analítica, apresentamos o percurso que leva da definição de cultura aos direitos culturais. Dentro dessa discussão, analisamos a Declaração Universal dos Direitos Humanos como primeiro passo de promoção dos direitos culturais, importante para aprofundamento da discussão e extensão no devido debate. Num segundo momento, destacam-se os direitos culturais e políticas públicas culturais no Brasil, apresentando um histórico que passa pela constituição a aplicação de direitos culturais por meio das políticas públicas desenvolvidas. Por conseguinte, se discute a Ecologia humana em seu âmbito de Ecologia Cultural, em favor de analisar a importância de direitos culturais dentro desta matéria. Com base na Declaração de Friburgo, documento internacional que versa sobre a aplicação de direitos culturais, essa análise se dará através de 3 aspectos: a autodeterminação dos povos, o direito a identidade e patrimônio cultural, e os princípios de governança democrática. Assim, compreendemos que a ecologia humana cultural e os direitos culturais possuem uma relação mútua e interdependente para alcançar seus objetivos. Palavras-chave: Ecologia Cultural; Direitos Humanos; Autodeterminação dos Povos; Governança Democrática. Abstract: The above work aims to discuss the relationships that extend between cultural rights and Human Ecology. In a bibliographical and analytical way, we present the path that leads from the definition of culture to cultural rights. Within this discussion, we analyze the Universal Declaration of Human Rights as a first step in promoting cultural rights, which is important for deepening the discussion and extending the due debate. In a second moment, cultural rights and cultural public policies in Brazil stand out, presenting a history that goes through the constitution and application of cultural rights through the developed public policies. Therefore, human ecology is discussed in its scope of cultural ecology, in favor of analyzing the importance of cultural rights within this matter. Based on the Friborg Declaration, an international document that deals with the application of cultural rights, this analysis will be carried out through 3 aspects: the self-determination of peoples, the right to identity and cultural heritage, and the principles of democratic governance. Thus, we understand that cultural human ecology and cultural rights have a mutual and interdependent relationship to achieve their goals. Keywords: Cultural Ecology; Human Rights; Self-determination of People; Democratic Governance.
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2

Bailey, Rowan, Claire Booth-Kurpnieks, Kath Davies, and Ioanni Delsante. "Cultural Ecology and Cultural Critique." Arts 8, no. 4 (December 17, 2019): 166. http://dx.doi.org/10.3390/arts8040166.

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In 2015, the Arts and Humanities Research Council (AHRC) commissioned John Holden, visiting professor at City University, London, and associate at the think-tank Demos, to write a report on culture as part of its Cultural Value Project. The claim within the report was to redirect culture away from economic prescriptions and to focus on ecological approaches to ‘value’. Holden considers the application and use of ecological tropes to re-situate culture as ‘non-hierarchical’ and as part of symbiotic social processes. By embracing metaphors of ‘emergence,’ ‘interdependence,’ ‘networks,’ and ‘convergence,’ he suggests we can “gain new understandings about how culture works, and these understandings in turn help with policy information and implementation”. This article addresses the role of ‘cultural critique’ in the live environments and ecologies of place-making. It will consider, with examples, how cultural production, cultural practices, and cultural forms generate mixed ecologies of relations between aesthetic, psychic, economic, political, and ethical materialisms. With reference to a body of situated knowledges, derived from place studies to eco-regionalisms, urban to art criticisms, we will consider ecological thinking as a new mode of cultural critique for initiating arts and cultural policy change. Primarily, the operant concept of ‘environing’ will be considered as the condition of possibility for the space of critique. This includes necessary and strategic actions, where mixed ecologies of cultural activity work against the disciplinary policing of space with new assemblages of distributed power
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3

Hubbell, J. Andrew. "Byron’s Cultural Ecology." European Romantic Review 21, no. 2 (April 2010): 183–203. http://dx.doi.org/10.1080/10509581003644014.

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4

Heatherington, Tracey. "Tasting Cultural Ecology." Gastronomica 14, no. 2 (2014): 16–26. http://dx.doi.org/10.1525/gfc.2014.14.2.16.

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This essay samples situated perspectives on food, history, and landscape in the Mediterranean. Reflecting on moments of ethnographic research made resonant by particular tastes, it considers how sustainable foodscapes on the island of Sardinia, Italy, are rooted in both family relations and property systems. It focuses on household and community production in the Ogliastra, a rural area on the eastern coast of Sardinia. This enables a critical examination of models of ethical consumption, from the perspective of rural producers. Tastes like the delectable roast meat, goat ricotta, and bitter honey that come from the Ogliastra challenge us to think about such places, not as abstract ecological systems, but as living, adapting communities. Such unique flavors are protected today, not by faddish consumers or ethical gastronomes, but by the residents who value the legacy of the Commons and their own deeply social connections to its generative potential.
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Jing, Xiuli, Fang Tan, and Mu Zhang. "Digital Application of Intangible Cultural Heritage from the Perspective of Cultural Ecology." Journal of Smart Tourism 1, no. 1 (March 31, 2021): 41–52. http://dx.doi.org/10.52255/smarttourism.2021.1.1.6.

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6

Gifford, Terry. "Literature as cultural ecology." Green Letters 22, no. 2 (April 3, 2018): 225–27. http://dx.doi.org/10.1080/14688417.2018.1496674.

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7

G, Rajeswari. "Thiruvalluvar’s Concept of Cultural Ecology." International Research Journal of Tamil 2, no. 3 (July 7, 2020): 202–10. http://dx.doi.org/10.34256/irjt20320.

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Thirukkural, global literature does not only talk about human behaviours which are to be glorified. It also proposes bright cut ideas about the relationship between humans and nature. The attention of the modern world is on environmental issues. The fast developments due to science and technology resulted in destroying nature. Due to industrial-based products and for the sake of the sophisticated life of the modern man, we left the nature for destruction. And now humanity faces the consequences. It is a general truth that the literature reflects the social issues of that time of its outcome. One can notice that the recent creative literature of Tamil talks about environmental aspects of the globe and the local areas. Thirukkural also deals with the issues of nature and it proposes the ideal relationship between man and nature, which is the concern of this paper. Thiruvalluvar says that the whole world depends on water. All the activities in the world cannot be possible if the rain fails. All the activities of living creatures, including humans, depend on water. Start with food production and leading to every activity are depends on rain. So Tiruvalluvar concludes that the relationship between humans and nature depends on water i.e. is rain. The paper concludes that the concept of Thiukkural towards nature is the dependency of humanity.
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8

Paulson, William. "Literature, Knowledge, and Cultural Ecology." SubStance 22, no. 2/3 (1993): 27. http://dx.doi.org/10.2307/3685268.

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9

Krassen Covan, Eleanor, and Elizabeth Fugate-Whitlock. "Cultural ecology and health issues." Health Care for Women International 40, no. 7-9 (August 20, 2019): 719–20. http://dx.doi.org/10.1080/07399332.2019.1663046.

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10

Green, David. "Land, Art: A Cultural Ecology." International Journal of Environmental Studies 67, no. 3 (June 2010): 473. http://dx.doi.org/10.1080/00207230902888506.

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11

Sponsel, Leslie E. "Cultural Ecology and Environmental Education." Journal of Environmental Education 19, no. 1 (September 1987): 31–42. http://dx.doi.org/10.1080/00958964.1987.10801958.

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12

Willis, Lloyd. "Monstrous Ecology: John Steinbeck, Ecology, and American Cultural Politics." Journal of American Culture 28, no. 4 (December 2005): 357–67. http://dx.doi.org/10.1111/j.1542-734x.2005.00240.x.

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13

Islas, Octavio. "Understanding Cultural Convergence through Media Ecology." Comunicar 17, no. 33 (October 1, 2009): 25–33. http://dx.doi.org/10.3916/c33-2009-02-002.

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Before the Internet, the different media had specifically defined functions and markets. However, since the emergence of the Internet and digital communication, the same content can be found right across the media; this is known as cultural convergence. This media crossing anticipates the coming of new markets of cultural consumption. Based on media ecology, with specific reference to the thesis developed by Marshall McLuhan, Neil Postman, and Henry Jenkins, cultural convergence is studied as a complex communication environment. Cultural convergence modifies the operative procedures of media industries. However, the most significant changes can be found within the knowledge communities. Antes de Internet cada medio de comunicación tenía funciones y mercados perfectamente definidos. Sin embargo, a consecuencia del formidable desarrollo de Internet y de las comunicaciones digitales, el mismo contenido hoy puede circular a través de distintos medios de comunicación. Esa es la convergencia cultural. El relato transmediático anticipa el advenimiento de nuevos mercados de consumo cultural. Con base en la ecología de medios y particularmente considerando las tesis de Marshall McLuhan, Neil Postman y Henry Jenkins, es analizada la convergencia cultural como complejo ambiente comunicativo. La convergencia cultural modifica los procedimientos de operación de las industrias mediáticas. Los cambios más significativos, sin embargo, se presentan en las comunidades de conocimiento.
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14

Sluyter, Andrew. "Blaut's Early Natural/Social Theorization, Cultural Ecology, and Political Ecology." Antipode 37, no. 5 (November 2005): 963–80. http://dx.doi.org/10.1111/j.0066-4812.2005.00545.x.

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15

L, Elanchezhiyan. "Cultural Ecology views in Sangam Literature." International Research Journal of Tamil 2, no. 2 (March 22, 2020): 111–18. http://dx.doi.org/10.34256/irjt20212.

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The human race, a component of nature, has begun to experience the opposite effect as a reaction to the domination of nature. The modern society, which is endangering the dangers of global warming and climate change, has just begun to express its concern for nature. This is why the modern concept of ecology is gaining more attention. The concept of ecology is now a matter of debate, rather than a defence of nature, of human self-defence. It is only by understanding nature and living on it that the human race can establish its presence in this global sphere. "Man is a social animal. He responds directly to the environment through his actions and changes not only his way of life but also the way of life of all living things” In his book Theory of cultural change 1955 by Julian Stewart. Ecology Review is a study that combines scientific theoretical environment and literature with language and biological theories. Nature has a great influence on us as a living substance and when we misuse it, it brings us great danger. All Tamil ancient life in the academy is seen as ecological. The following nattrinai poems describe how the people of the Sangam era had an understanding of nature.
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16

F. Recher, Harry. "Forestry, cultural ecology and ecological sustainability." Pacific Conservation Biology 4, no. 1 (1998): 1. http://dx.doi.org/10.1071/pc980001.

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For the past decade, the world has been told that ecologically sustainable development is the hope for the future: using only what we need without comprising the opportunities and needs of future generations. Across the Pacific, the concept has been embraced by all levels of government, by non-government conservation groups, by industry, by the media, and by conservation biologists. A former Australian Prime Minister, Bob Hawke, even went so far during a re-election campaign as to commit the Australian Government and the Australian people to the ecologically sustainable development of the Australian continent.
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17

Flyntz, Liz. "Media Ecology and Cultural Climate Change." Afterimage 47, no. 1 (2020): 19–33. http://dx.doi.org/10.1525/aft.2020.471005.

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18

Head, Lesley, and Jennifer Atchison. "Cultural ecology: emerging human-plant geographies." Progress in Human Geography 33, no. 2 (August 28, 2008): 236–45. http://dx.doi.org/10.1177/0309132508094075.

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19

Head, Lesley. "Cultural ecology: adaptation - retrofitting a concept?" Progress in Human Geography 34, no. 2 (July 6, 2009): 234–42. http://dx.doi.org/10.1177/0309132509338978.

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20

Brabec, Elizabeth, and Elizabeth Chilton. "Toward an Ecology of Cultural Heritage." Change Over Time 5, no. 2 (2015): 266–85. http://dx.doi.org/10.1353/cot.2015.0021.

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21

Henry, D. O. "Prehistoric Cultural Ecology in Southern Jordan." Science 265, no. 5170 (July 15, 1994): 336–41. http://dx.doi.org/10.1126/science.265.5170.336.

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22

Baba, Marietta L. "The Cultural Ecology of Intraorganizational Space." Journal of Social Sciences 1, no. 3 (July 1997): 171–85. http://dx.doi.org/10.1080/09718923.1997.11892174.

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23

Rao, S. K. "Concept of Cultural Ecology of Megalithic." Journal of Human Ecology 3, no. 1 (January 1992): 21–25. http://dx.doi.org/10.1080/09709274.1992.11907888.

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24

Stiles, Daniel. "On Evolutionary Ecology and Cultural Realities." Current Anthropology 35, no. 4 (August 1994): 438–40. http://dx.doi.org/10.1086/204298.

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25

Lipietz, Alain. "Cultural geography, political economy and ecology." European Planning Studies 7, no. 1 (February 1999): 41–50. http://dx.doi.org/10.1080/09654319908720499.

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26

Bergström, Gunnar. "CE: Chemical Ecology as Cultural Evolution." Journal of Chemical Ecology 40, no. 4 (April 2014): 317–18. http://dx.doi.org/10.1007/s10886-014-0416-2.

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27

Binet, Noris. "Cultural and Human Ecology = The Sacred." Global South 16, no. 1 (September 2022): 40–43. http://dx.doi.org/10.2979/gbs.2022.a900813.

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28

McCall, Lauren W. "Studying Cultural Evolution at the Tips: Human Cross-cultural Ecology." Evolution: Education and Outreach 2, no. 1 (October 31, 2008): 55–62. http://dx.doi.org/10.1007/s12052-008-0067-2.

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29

Marks, Anthony E. "Prehistoric Cultural Ecology and Evolution: Insights from Southern Jordan:Prehistoric Cultural Ecology and Evolution: Insights from Southern Jordan." American Anthropologist 99, no. 1 (March 1997): 203–4. http://dx.doi.org/10.1525/aa.1997.99.1.203.2.

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30

Salovaara, Harri. "Book Review of Literature as Cultural Ecology // Reseña de Literature as Cultural Ecology." Ecozon@: European Journal of Literature, Culture and Environment 8, no. 1 (April 27, 2017): 222–25. http://dx.doi.org/10.37536/ecozona.2017.8.1.1361.

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31

MÜLAZIMOĞLU, Melis. "LITERATURE AS CULTURAL ECOLOGY: A CULTURAL ECOLOGICAL STUDY ON EMERSON AND WHITMAN." Volume 6, Issue 2 6, no. 2 (May 27, 2021): 95–104. http://dx.doi.org/10.26809/joa.6.2.01.

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This article is intended to find out how a cultural ecological reading is possible for the selected poems of Emerson and Whitman who are considered as the leading figures of the nineteenth century American Renaissance, the artistic spirit which has flourished between the 1830s-1860s in the wake of the Romantic movement. Transcendentalism in America, as a projection of English Romanticism and Christian Unitarianism interprets the organic interaction in-between man, nature and god. Giving the earliest examples of Transcendentalist nature-writing, Emerson and Whitman are open for a cultural-ecological reading because cultural ecology as a new direction in ecocriticism, brings together ecology and aesthetics, nature and man, environment and literature, language and culture in other words human and non-human universes. As an inter-disciplinary theory developing in a dynamic way, cultural ecology, according to Zapf, “can be described as the interrelation of three major discursive functions such as the ‘culture-critical metadiscourse,’ ‘an imaginative counter-discourse,’ and a ‘reintegrative interdiscourse’” (Zapf 2016: 96). In the first model, the artistic work is analyzed to reveal the workings of an oppressive ideological structure and dogmatic values of the society whereas the second one points out the representations of otherness and marginalization within a text and finally last one tries to exemplify the co-evolution of both models in searching for the “transformative role of literature” within “eco-semiotic” discourse. In that sense, this article intends to find out how the poetic examples of Emerson and Whitman fit into the triadic model of cultural ecology. The argument proceeds through the illustration of Zapf’s triadic model in Emerson’s “Hamatreya,” and Whitman’s “The Splendid, Silent Sun.”
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32

Rykhlytska, O. D. "ECOLOGY OF CULTURE: LANDSCAPE APPROACH." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 84–87. http://dx.doi.org/10.17721/ucs.2017.1.18.

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The article represents the analysis of the philosophic-culturalaspects of establishment of the culture ecology in the context of various direction. The modern times actualize specific processes of cultural studies ecologization,which in its turn is stipulated first ofall the fact that the traditional sphere of the cultural studies was "human-society", but the inclusion of the nature into the spiritual life sphere envisages the change of the modern societyparadigm, certain correction of world-view values and human consciousness. The methodological basis of the study is the concept, offered by D.Likhachov, which in relation to nature and culture requires general rules of moral awareness of oneself as a part of the nature and as a part of the culture, as well as the analysis of the culture ecology in the context of landscape approach, offered by V. Kaganskyi. Studying the historical-cultural landscapes,a famous cultural specialist D.Likhachovseesthe biosphere as a specific envelope ofthe Earth. He thinks about the cultural sphere as a certain historical "noosphere" of the planet, which has been performing the changing effect on the biosphere, that naturally required specific cultural study instruments. That is why in a very short period the cultural ecology has become a key factor in many biological, philosophical and cultural papers, which is supported by a large number of national and foreign researchers, who offer their own understanding of the cultural ecology. In the context of cultural ecology the landscape exists and is understood by different cultural practices and is a type of an abstract model, which cannot be touched and seen, it needs to be lived and experienced as the unity of space, things and meanings. V.Kaganskyi states that modern popularization of the monuments and culture protection results in a peculiar discarding of landscape, instead of experiencing it. In his analysis of various directions, V. Kaganskyi determines a special approach - geomorphism, which supports the variety of the cultural landscape places, as cultural value (where three components - landscape space, knowledge about it and experiencing it - are united). The main value of which is the value of inter-personal communication. This can be regarded as the creation of a new cultural reality, in which a person is immersed, and the cultural space becomes the landscapespace (this is the unity of natural and cultural components, spatial forms and cultural meanings). Thus, the cultural landscape is seen as a phenomenon, which identifies itself, exists and is understood in different ways - in cultural practices, establishment of landmarks, which in general attracts the attention to the cultural knowledge, cultural ecology in particular, and stresses its importance in the modern culture.
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P. McCullough, Ryan. "De-technologizing media ecology pedagogy: A plea for tradition, practice and narrative." Explorations in Media Ecology 20, no. 2 (June 1, 2021): 253–72. http://dx.doi.org/10.1386/eme_00090_1.

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This article explains how Jacques Ellul’s conception of technique intervenes into media ecology pedagogy. technique appears in media ecology pedagogy through attempts to turn media ecology into an academic discipline and by placing discussions of media ecology in the classroom into the realm of communication theory. The intervention of technique on media ecology pedagogy undercuts the major tenets of media ecology and its ethical orientation, and this intervention also undermines media ecology’s potency to elucidate the human condition. As an alternative to discipline and theory, this article forwards tradition, practice and narrative as pedagogical options and orientations, which allow media ecologists to carry the study of media as environments into a variety of classroom contexts and discussions.
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Viana-Ruíz, Luis Rodrigo, and Alberto Alejandro Alzate Giraldo. "Ecología de medios y construcción de la memoria colectiva: el papel del turismo cultural en la era digital." Palabra Clave 27, no. 1 (April 3, 2024): 1–24. http://dx.doi.org/10.5294/pacla.2024.27.1.5.

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Esta revisión sistemática de literatura examina la relación entre la ecología de medios (Media Ecology), la memoria colectiva y el turismo cultural en la era digital. Se destaca el impacto de la tecnología en la forma en que pensamos, nos relacionamos y comunicamos, así como en la construcción de la identidad y la valoración de la cultura. Se exploran los posibles efectos negativos del turismo cultural, como la mercantilización y la banalización de la cultura, y se proponen soluciones utilizando herramientas digitales, como plataformas para la preservación de la memoria colectiva y la realidad aumentada para experiencias culturales auténticas. El estudio resalta la importancia de investigar esta relación y el potencial de las herramientas digitales en la construcción de memorias colectivas significativas.
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Fagan, Brian, and Carole Crumley. "Historical Ecology: Cultural Knowledge and Changing Landscapes." Journal of Interdisciplinary History 27, no. 1 (1996): 95. http://dx.doi.org/10.2307/206476.

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Palsson, Gisli, and Carole L. Crumley. "Historical Ecology: Cultural Knowledge and Changing Landscapes." Journal of the Royal Anthropological Institute 2, no. 1 (March 1996): 170. http://dx.doi.org/10.2307/3034651.

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37

Chirigati, Fernando. "Cultural diversity through the lenses of ecology." Nature Computational Science 2, no. 3 (March 2022): 137. http://dx.doi.org/10.1038/s43588-022-00224-1.

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Morris, Christine Ballengee. "Cultural Ecology: Arts of the Mountain Culture." Art Education 51, no. 3 (May 1998): 14. http://dx.doi.org/10.2307/3193726.

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Sng, Oliver, Steven L. Neuberg, Michael E. W. Varnum, and Douglas T. Kenrick. "The behavioral ecology of cultural psychological variation." Psychological Review 125, no. 5 (October 2018): 714–43. http://dx.doi.org/10.1037/rev0000104.

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40

Mowlana, Hamid. "The new global order and cultural ecology." Media, Culture & Society 15, no. 1 (January 1993): 9–27. http://dx.doi.org/10.1177/016344393015001002.

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Shankman, Paul. "Culture Contact, Cultural Ecology, and Dani Warfare." Man 26, no. 2 (June 1991): 299. http://dx.doi.org/10.2307/2803834.

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42

Berensmeyer, Ingo. "Cultural Ecology and Chinese Hamlets." New Literary History 42, no. 3 (2011): 419–38. http://dx.doi.org/10.1353/nlh.2011.0024.

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Barry, John. "Automobile Politics: Ecology and Cultural Political Economy." New Political Economy 13, no. 4 (December 2008): 491–97. http://dx.doi.org/10.1080/13563460802436673.

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44

Pillay, Soma. "A cultural ecology of New Public Management." International Review of Administrative Sciences 74, no. 3 (September 2008): 373–94. http://dx.doi.org/10.1177/0020852308095949.

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During the 1980s, new public management (NPM) evolved as a universal model of reform and governance in public sector management. However, in practice, there have been significant differences between countries that have been successful in NPM reform and those that have not. Drawing on institutional theory and frameworks of national culture, this article is aimed at exploring the applicability of NPM in a particular cultural context. In particular, the study analyses the applicability of NPM in the developing economy of South Africa. Using Hofstede's construct of national culture and institutional theory, social units within South Africa are explained. A cultural theory is presented whereby NPM is depicted as a culturally dependent strategy. The present study proposes a cultural theory that takes into account the differences that exist among the cultures of various countries. It is suggested that the successful implementation of NPM requires complementarities between the reform strategies that are adopted and the particular cultural characteristics of the country in which they are implemented. Points for practitioners This article is useful to practitioners in attempting to understand the importance of congruence between reform strategies and practices and national culture. In particular, the study makes a contribution to policy entrepreneurship in recognizing that efficiency and institutional perspectives must be complementary and congruent if success in reform is to be achieved.
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Yang, LiYan. "Research on Cultural Construction of City Ecology." Procedia Engineering 15 (2011): 5595–97. http://dx.doi.org/10.1016/j.proeng.2011.08.1038.

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Pandey, Alok. "The Toda landscape: exploration in cultural ecology." Contemporary South Asia 25, no. 3 (July 3, 2017): 322–23. http://dx.doi.org/10.1080/09584935.2017.1362739.

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Harris, Marvin. "The Cultural Ecology of India's Sacred Cattle." Current Anthropology 33, S1 (February 1992): 261–76. http://dx.doi.org/10.1086/204026.

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Putra, Candra Rahma Wijaya, and Sugiarti Sugiarti. "Dinamika Budaya dalam Novel Lanang Karya Yonathan Rahardjo." ATAVISME 22, no. 1 (June 26, 2019): 113–27. http://dx.doi.org/10.24257/atavisme.v22i1.515.113-127.

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This study aims to reveal the cultural ecology represented in Yonathan Rahardjo’s novel Lanang. This novel was chosen because it is full of representations of cultural ecology in the millen-nial era. The discussion of cultural ecology cannot be separated from the relationship between culture, humans, and the environment. This study uses a cultural ecology approach. The data are textual units containing the discourse of cultural ecology. The results of this study indicate that there are dynamics in cultural ecology described through human actions in need fulfillment, namely traditionally and modernly. Selecting one of these methods will give birth to inequality to the environment. Both methods must go hand in hand to achieve the ideal cultural ecology.
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49

Lehner, Alexander. "Videogames as Cultural Ecology: Flower and Shadow of the Colossus // Videojuegos como ecología cultural: Flower y Shadow of the Colossus." Ecozon@: European Journal of Literature, Culture and Environment 8, no. 2 (October 31, 2017): 56–71. http://dx.doi.org/10.37536/ecozona.2017.8.2.1349.

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In this paper I discuss videogames as a form of cultural ecology using the examples of Flower (2013) and Shadow of the Colossus (2011). I outline the five basic hypotheses of Farca’s Emancipated Player (2016) as a dialectic meaning-production between player and implied player and connect it to Zapf’s notions about, literature as a cultural ecology and his triadic model of regenerative discourses. Addressing similarities in function and differences in the mediality of literature and videogames and considering recent studies in game-theory and ecocriticsm, I will demonstrate that emancipated play of aesthetically complex videogames can be considered a condition for videogames to work as a form of cultural ecology and thus also serve the function of regenerative force in a cultural context. The following analyses consider especially the use of unnatural anti-conventions as a self-reflexive technique for reflection about videogames themselves, but also trigger reflections about the empirical reality. The games offer perspectives creating blanks for the player to be filled with her imagination and consequently unfold arguments about the aesthetic condition and conventions of videogames as a mirror of an especially capitalist society without regard for the environment or the non-human. It becomes clear, that representation or procedural rhetoric alone cannot be sufficient to describe the aesthetic effect of the videogame as a Gesamtkunstwerk. They can only function as cultural ecology, if we consider them as multimedia artworks offering a degree of openness for the imaginative power of the player. To play videogames is not either to observe or to inhabit, it is the amalgamation of both which enables their creative force to influence the discourse as cultural ecology. Resumen Este artículo trata los videojuegos como una forma de ecología cultural, usando los ejemplos Flower (2013) y Shadow of the Colossus (2011). Para apoyar esta tesis, hago uso del "Emancipated Player" (jugador emancipado) de Farca, un tipo de jugador receptivo de las artes figurativas y como forma de produccion dialéctica del significado entre un jugador real de este tipo y el jugador implícito (el diseño del juego). Conectaré esta teoria con el concepto de Zapf sobre la literatura como ecología cultural. Abordando las semejanzas en la función y las diferencias en la medialidad de la literatura y los videojuegos, y considerando los estudios recientes sobre teoría de juego y ecocrítica, demostraré que el juego emancipado de videojuegos estéticamente complicados puede ser considerado como condición para que los videojuegos funcionen como una forma de ecología cultural y, por lo tanto, como una fuerza regenerativa en un gran contexto cultural como la literatura. Los análisis ejemplares consideran especialmente la aplicación de anti-convenciones poco naturales como técnica auto-reflexiva para reflexionar sobre los videojuegos, que están relacionados con la realidad empirica. Los juegos ofrecen perspectivas creando espacios en blanco para que el jugador los llene con su propia imaginación, creando así argumento sobre la condición estética y las convenciones de los videojuegos como espejo de la sociedad neoliberal sin consideración del medio ambiente ni del no-humano. Se comprobará que la representación ni la retórica procedural pueden por sí solar ser suficiente para describir el efecto estético del videojuego como una Gesamtkunstwerk (una forma artística universal). Solamente funcionarán como ecología cultural si los consideramos formas de arte multimedia que ofrezcan un grado de apertura para la fuerza imaginativa del jugador. Jugar videojuegos no es ni observar ni habitar, sino una amalgama de ambos que permita que su fuerza creativa influya en el discurso como ecología cultural.
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Oishi, Shigehiro, and Jesse Graham. "Social Ecology." Perspectives on Psychological Science 5, no. 4 (July 2010): 356–77. http://dx.doi.org/10.1177/1745691610374588.

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This article presents a socioecological approach (accounting for physical, societal, and interpersonal environments) to psychological theorizing and research. First, we demonstrate that economic systems, political systems, religious systems, climates, and geography exert a distal yet important influence on human mind and behavior. Second, we summarize the historical precedents of socioecological psychology. There have been several waves of ecological movements with distinct emphases in the history of psychological science, such as K. Lewin’s (1936, 1939) field theory and U. Bronfenbrenner’s (1977) ecological approach to human development. Environmental and community psychologies, created in the late 1960s and early 1970s, promoted social activism through basic and applied research on ecological factors and social outcomes. Most recently, the rise of cultural psychology has encouraged psychologists to pay attention to cultural factors in basic psychological processes, but note that less attention has been given to socioecological factors per se. We highlight the benefits of bringing the socioecological perspective back to mainstream psychological theorizing and research.
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