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Journal articles on the topic 'Environmentalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Kallis, Giorgos, and Sam Bliss. "Post-environmentalism: origins and evolution of a strange idea." Journal of Political Ecology 26, no. 1 (2019): 466. http://dx.doi.org/10.2458/v26i1.23238.

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<p>The publication of the Ecomodernist Manifesto in 2015 marked a high point for post-environmentalism, a set of ideas that reject limits and instead advocate urbanization, industrialization, agricultural intensification, and nuclear power to protect the environment. Where, how, and why did post-environmentalism come about? Might it influence developments in the future? We trace the origins of post-environmentalism to the mid-2000s in the San Francisco Bay Area and show how it emerged as a response to perceived failures of U.S. environmentalism. Through a discourse analysis of key texts

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Breda, Nadia. "Are Anthroposophists Environmentalists?" Public Anthropologist 1, no. 2 (2019): 208–23. http://dx.doi.org/10.1163/25891715-00102005.

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Can anthroposophists be considered environmentalists? Based on the author’s recent ethnographic research, this article seeks to delineate the profile of the anthroposophical environmentalist, a figure belonging to a particular form of environmentalism. In the last two centuries, anthroposophy (founded by Rudolf Steiner, 1861-1925) has elaborated a universalistic narrative named “spiritual science.” Today, through a “salvific approach” and a “karstic life,” anthroposophy informs different, blended, environmental practices intertwined with ecological and social issues that include spirituality,

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BULUT, Cağrı, and Murat NAZLI. "Environmentalist Predispositions and Recycled Product Preferences." International Journal of Contemporary Economics and Administrative Sciences 10, no. 1 (2020): 173–96. https://doi.org/10.5281/zenodo.3940522.

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The study aims to uncover “environmentalist predispositions” based on the Big Five Personality with support of the theory of planned behavior and examines the effects of environmentalists’ predispositions on the recycled product preferences. Based on the big five personality traits, this paper proposes a typology on the environmentalists’ predispositions for conscious consumption studies, which consists of concern, pleasure, consciousness, beliefs, and norms. The method of the empirical study is a self-reported survey with a sample of 256 participants from a developing

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Tomalin, Emma. "THE LIMITATIONS OF RELIGIOUS ENVIRONMENTALISM FOR INDIA." Worldviews: Global Religions, Culture, and Ecology 6, no. 1 (2002): 12–30. http://dx.doi.org/10.1163/156853502760184577.

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AbstractMany environmentalists draw upon religious teachings to argue that humanity ought to transform its relationship with the natural world. They maintain that religious systems teach that the earth is sacred and has an intrinsic value beyond its use value to humanity. However, whilst many cultures have religious practices or teachings associated with the natural world, such traditions of nature religion ought to be distinguished from religious environmentalism. This paper suggests that religious environmentalism is limited because it is a product of Western ideas about nature, in particula

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Tomalin, Emma. "Bio-divinity and Biodiversity: Perspectives on Religion and Environmental Conservation in India." Numen 51, no. 3 (2004): 265–95. http://dx.doi.org/10.1163/1568527041945481.

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AbstractReligious environmentalists argue that religious traditions teach that the Earth is sacred and that this has traditionally served to exert control over how people interact with the natural world. However, while the recognition of "bio-divinity" is a feature of many religious traditions, including Hinduism, this is to be distinguished from religious environmentalism which involves the conscious application of religious ideas to modern concerns about the global environment. Religious environmentalism is a post-materialist environmental philosophy that has emerged from the West and has it

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Ryan, Shane. "Epistemic Environmentalism." Journal of Philosophical Research 43 (2018): 97–112. http://dx.doi.org/10.5840/jpr201872121.

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I motivate and develop a normative framework for undertaking work in applied epistemology. I set out the framework, which I call epistemic environmentalism, explaining the role of social epistemology and epistemic value theory in the framework. Next, I explain the environmentalist terminology that is employed and its usefulness. In the second part of the paper, I make the case for a specific epistemic environmentalist proposal. I argue that dishonest testimony by experts and certain institutional testifiers should be liable to the sanction of inclusion on a register of epistemic polluters. In

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Baugh, Amanda J. "Nepantla Environmentalism: Challenging Dominant Frameworks for Green Religion." Journal of the American Academy of Religion 88, no. 3 (2020): 832–58. http://dx.doi.org/10.1093/jaarel/lfaa038.

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Abstract Scholarship on religious environmentalism and green religion in the United States has privileged the actions of progressive white activists who view nature through an Enlightenment framework. In response to a call in the 2015 JAAR’s roundtable on climate destabilization and religion to engage in discourse about “the myriad causes and myriad possible solutions to our environmental crisis,” this article examines religious environmentalism from a nondominant perspective. Based on ethnographic research among Latinx churchgoing Catholics in Los Angeles, I have identified a widespread ethic

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Thoyre, Autumn. "Constructing environmentalist identities through green neoliberal identity work." Journal of Political Ecology 22, no. 1 (2015): 146. http://dx.doi.org/10.2458/v22i1.21082.

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To advance understandings of how neoliberal ideologies are linked to peoples' everyday environmentalist practices, this article examines processes through which green neoliberal subjects are made. Bringing together critical perspectives on green neoliberalism and symbolic interactionist perspectives on identities, I develop the concept of green neoliberal identity work, a mechanism through which neoliberal environmentalist subjects are produced. I use environmentalists' promotions and uses of compact fluorescent light bulbs (CFLs) as a case study, and employ mixed qualitative methods and groun

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Smith, Daniel Somers. "Place-Based Environmentalism and Global Warming: Conceptual Contradictions of American Environmentalism." Ethics & International Affairs 15, no. 2 (2001): 117–34. http://dx.doi.org/10.1111/j.1747-7093.2001.tb00362.x.

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Until recently, the history of environmentalism was primarily a history of attention to place. In the United States, environmentalists have gotten rather good at protecting and managing particular places such as mountains, forests, and watersheds and specific resources such as trees, soil, wildlife, air, and water. Environmentalism has become an enormously popular social movement, with, by some measures, more than 80 percent of Americans considering themselves environmentalists. Thousands of organizations, ranging from local volunteer groups to national nonprofits, address issues as diverse as

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10

Beitler, Ben. "Robert Bresson’s bedeviled environmentalism." Contemporary French Civilization 50, no. 1 (2025): 45–64. https://doi.org/10.3828/cfc.2025.3.

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This article contextualizes Robert Bresson’s 1977 film Le diable probablement within environmental discourses circulating at the time of its release. Historians of this period have shown how the French state and adjacent actors “invented” the environment in the late 1960s and early 1970s by constituting social conflicts related to nature’s destruction as objects of technocratic power. Environmentalism, in this historiographical paradigm, names a set of generally held beliefs that legitimated such an invention. Bresson’s characters feel a bedeviled environmentalism, this article’s name for an a

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SISSENWINE, MICHAEL. "Environmental science, environmentalism and governance." Environmental Conservation 34, no. 2 (2007): 90–91. http://dx.doi.org/10.1017/s0376892907003906.

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Most environmental scientists care about the state of nature. They are concerned about loss of biodiversity, degradation of ecosystems services and threats to sustainability. Do such concerns and the values they reflect make an environmental scientist an environmentalist? Should they be environmentalists?

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Rakhinsky, D. V., G. V. Panasenko, T. V. Melnikova, V. V. Mineev, and S. P. Shtumpf. "Understanding the aims of education from a perspective of social ecology." Professional education in the modern world 14, no. 3 (2024): 392–401. http://dx.doi.org/10.20913/2618-7515-2024-3-3.

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Introduction. The article discusses the features of approaches to understanding issues in the philosophy of education, based on the principles and data of social ecology. Such environmentalist approaches, anticipated in E. Haeckel’s works, are actively developing today, which is reflected, in particular, in the existence of specialized periodicals and the formation of special thematic spaces for discussion.Purpose setting. The authors attempt to identify the socio- philosophical foundations of environmentalist approaches to education. At the center of the discussion presented in the article ar

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Anandarup, Biswas. "Eric Rolls and Environmentalism in Australia." postscriptum: An Interdisciplinary Journal of Literary Studies 1, no. 2 (2016): 1–19. https://doi.org/10.5281/zenodo.1318802.

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The discourse of environmentalism now cuts across several disciplinary fields of studies. The scope of environmentalism has widened to such an extent that it is no longer a local or national phenomenon involving a particular group or community but a global and international issue ridden with crises that often touch upon common lives. In Australia the role of man in shaping the natural environment and vise-versa has been extremely important since the time of human settlement and more so after it was settled by the Europeans. Although it is customary to trace the origins of environmentalism to t

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14

McCarthy, James P., and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Economic Geography 69, no. 4 (1993): 425. http://dx.doi.org/10.2307/143599.

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Urquhart, Alvin W., and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Geographical Review 84, no. 1 (1994): 109. http://dx.doi.org/10.2307/215786.

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Eyerman, Ron, and Martin W. Lewis. "Green Delusions: An Environmentalist Critique of Radical Environmentalism." Contemporary Sociology 23, no. 4 (1994): 514. http://dx.doi.org/10.2307/2076362.

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17

Daly, Herman. "Green delusions: An environmentalist critique of radical environmentalism." Ecological Economics 9, no. 2 (1994): 179–80. http://dx.doi.org/10.1016/0921-8009(94)90099-x.

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18

Denisoff, Dennis. "Environmentalism." Victorian Literature and Culture 51, no. 3 (2023): 395–98. http://dx.doi.org/10.1017/s1060150323000086.

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In the mid-twentieth century, the term environmentalism became commonly used to refer to efforts to protect the natural environment from human abuse and disrespect. Attitudes to safeguarding the environment, however, had already been taking shape for some time, based on interpretive practices that affirmed the values, needs, and desires of some people and not others, and rarely those of nonhuman animals. Changing perceptions of species, race, gender, class, and wealth influenced who had the privilege, knowledge, and opportunity to recognize abuses of nature, envision environmentalist possibili

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Gnanakan, Ken. "Criação, Cristãos e “Environmental Stewardship”." Fronteiras: Journal of Social, Technological and Environmental Science 4, no. 3 (2015): 122. http://dx.doi.org/10.21664/2238-8869.2015v4i3.p122-135.

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This article is based on a theoretical discussion between religion and environmentalism. The text aims to present a debate between the principles of Christianity and the theoretical discussions that are fundamental to today’s environmentalist vision. It leads to a theological and culturalism argument with general concepts of the environmental movement, particularly in Western culture. The author appropriates the theological debate, with biblical texts of the Old and New Testament as a source, in order to present Biblical principles of respect for nature. Dialoguing with the concepts used in en

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Shatilov, A. B. "Ecology and politics: destructive aspects of the ideology of ecologism and the activities of environmental organisations." Humanities and Social Sciences. Bulletin of the Financial University 9, no. 4 (2019): 70–77. http://dx.doi.org/10.26794/2226-7867-2019-9-4-70-77.

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The article is devoted to destructive and extremist aspects of the ideology of ecologism (environmentalism), as well as the activities of modern environmental organisations in Russia and abroad, especially in the developed countries of the world, where the “green” theme is the most relevant. Particular attention the author paid to the topic of engagement and subjective component of the political activity of environmentalists, their involvement in projects of political and economic competition. Also explores the various manifestations of the negative activities of “green”: from political and id

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21

Baxter, Brian H. "Naturalism and Environmentalism: A Reply to Hinchman." Environmental Values 15, no. 1 (2006): 51–68. http://dx.doi.org/10.1177/096327190601500104.

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The values which are definitive of the humanist project, such as freedom and self-determination, are of central concern to environmentalism. This means, according to Lewis P. Hinchman, that environmentalists should seek a rapprochement with humanism, rather than rejecting it for its apparent anthropocentrism. He argues that this requires in turn the acceptance of those approaches to human self-understanding which are central to the hermeneutic traditions and the rejection of naturalist approaches, such as sociobiology, which is accused of producing deterministic, reifying, reductionist, dehuma

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22

Moghissi, Alan. "Eco-environmentalism vs human environmentalism." Environment International 21, no. 3 (1995): 253–54. http://dx.doi.org/10.1016/0160-4120(95)00029-k.

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23

Dunlap, Thomas R. "Environmentalism, a Secular Faith." Environmental Values 15, no. 3 (2006): 321–30. http://dx.doi.org/10.1177/096327190601500307.

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Much of American environmentalism's passion and political power, as well as shortcomings and tactical failures, have their origin in the movement's demands for new attitudes toward nature as well as new laws and policies. A full understanding of environmentalism requires seeing it as a secular faith, movement concerned with ultimate questions of humans’ place and purpose in the world. This perspective explains much about its development, its emphasis on individual action, the vehemence of its opposition, and its political failure in the last generation. Comparisons with other national environm

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24

Curnow, Joe, and Anjali Helferty. "Contradictions of Solidarity." Environment and Society 9, no. 1 (2018): 145–63. http://dx.doi.org/10.3167/ares.2018.090110.

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In this article, we trace the racialized history of the environmental movement in the United States and Canada that has defined the mainstream movement as a default white space. We then interrogate the turn to solidarity as a way to escape/intervene in the racialized and colonial underpinnings of mainstream environmentalism, demonstrating that the practice of solidarity itself depends on these same racial and colonial systems. Given the lack of theorization on solidarity within environmentalism, we draw on examples of solidarity work that bridge place and power and are predicated on disparate

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Abe, Satoshi. "Iranian Environmentalism: Nationhood, Alternative Natures, and the Materiality of Objects." Nature and Culture 7, no. 3 (2012): 259–84. http://dx.doi.org/10.3167/nc.2012.070302.

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In addressing mounting environmental problems in recent years, many Iranian environmentalists have increasingly adapted discourses and implemented programs that are modeled on scientific ecology. Does this mean the verbatim transfer of Western scientific modernity in Iran? My analyses suggest otherwise. This article explores the unique ways in which a burgeoning environmental awareness unfolds in Iranian contexts by investigating how conceptions of "nature" shape the environmentalists' discourses and practices. It appears that an ecological scientific conception of nature is becoming an import

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SAUNDERS, P. A. H. "Environmentalism." Nature 322, no. 6075 (1986): 108. http://dx.doi.org/10.1038/322108b0.

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PEARSON, BARRIE. "Environmentalism." Nature 322, no. 6075 (1986): 108. http://dx.doi.org/10.1038/322108c0.

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Belkin, Nathan L. "Environmentalism." AORN Journal 57, no. 3 (1993): 632. http://dx.doi.org/10.1016/s0001-2092(07)64134-9.

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Durkin-Fell, Debi. "Environmentalism." AORN Journal 57, no. 3 (1993): 632–34. http://dx.doi.org/10.1016/s0001-2092(07)64135-0.

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Zelezny, Lynnette C., and P. Wesley Schultz. "Psychology of Promoting Environmentalism: Promoting Environmentalism." Journal of Social Issues 56, no. 3 (2000): 365–71. http://dx.doi.org/10.1111/0022-4537.00172.

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Tesh, Sylvia N. "Environmentalism, pre-environmentalism, and public policy." Policy Sciences 26, no. 1 (1993): 1–20. http://dx.doi.org/10.1007/bf01006494.

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Melian-Morse, Alejandra. "Teaching to Care for Land as Home." Exchanges: The Interdisciplinary Research Journal 10, no. 2 (2023): 144–62. http://dx.doi.org/10.31273/eirj.v10i2.969.

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Can a feminist, justice-oriented approach to environmental care function through the concept of the Anthropocene? This article argues that by foregrounding girlhood and young women's experiences, an ecofeminist approach to environmental education benefits the outdoor education field and environmentalist action alike. The argument is based on ethnographic research from 2018 at Cottonwood Gulch—an outdoor education program based in New Mexico, USA. It focuses on an all-girls group and the relationships they created with wildlife and wild spaces throughout their time in the outdoors immersion pro

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Hancock, Rosemary. "‘Lived’ Environmentalism." Journal for the Academic Study of Religion 37, no. 3 (2024): 274–96. http://dx.doi.org/10.1558/jasr.26752.

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In this article, I synthesise three literatures that—whilst having significant overlap, are largely not in conversation with one another: social movement theory on the ‘religion-like’ characteristics of social movements (particularly environmentalism); work by scholars in religious studies tracing the religious roots and contemporary spiritual aspects of environmental movements; and the emerging literature on the contours of nonreligious belief and practice in contemporary societies—especially as they relate to nature. Using these literatures, I show how environmentalisms articulate a ‘cosmolo

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Baena, Benjamin, Amy Bronson, Tobias Jones, and Lindsey Champaigne. "Applying and assessing free market environmentalism to the Democratic Republic of Congo’s coltan resources: Challenges and possibilities." SURG Journal 7, no. 1 (2014): 5–16. http://dx.doi.org/10.21083/surg.v7i1.2025.

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Coltan is the commonly used term for tantalum, a metal used in electronics, when sourced from the Democratic Republic of the Congo (DRC). This article considers that a “resource curse,” where a resource-rich country paradoxically experiences low social and economic development, is occurring in the DRC with respect to this mineral. The school of economic thought known as free market environmentalism broadly prescribes free markets, individual property rights, and common-law liability as the incentives to reduce environmental problems. While it is a less-common and sometimes controversial perspe

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Tirosh-Samuelson, Hava. "Jewish Environmentalism in the United States: Achievements, Characteristics, and Challenges." Religion and Development 2, no. 3 (2024): 381–417. http://dx.doi.org/10.30965/27507955-20230026.

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Abstract Concern for the environment is recognizably present in contemporary Judaism, especially in the United States. Along with practitioners of other world religions, Jews have responded to the eco-crisis by reinterpreting canonic texts, articulating eco-theologies, and reenvisioning traditional Jewish rituals. Today there are Jewish environmental organizations and Jewish thinkers who inspire Jews to appreciate the agricultural roots of Judaism, cultivate an environmentally concerned lifestyle, green the practices of Jewish institutions, and advocate the ethics of creation care. Together th

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Kroll-Smith, Steve. "Book Review: Green Delusions: An Environmentalist Critique of Radical Environmentalism." Humanity & Society 18, no. 2 (1994): 99–100. http://dx.doi.org/10.1177/016059769401800216.

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37

Dobson, Andrew. "Book Review: Green Delusions: An Environmentalist Critique of Radical Environmentalism." Environmental Values 3, no. 1 (1994): 81–83. http://dx.doi.org/10.1177/096327199400300110.

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Nararya, Mohammad Alvian Dharma, and Ekky Imanjaya. "Representation of Radical Environmentalism in Pom Poko and First Reformed." E3S Web of Conferences 388 (2023): 04022. http://dx.doi.org/10.1051/e3sconf/202338804022.

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In the age of social media and streaming platforms, the visuality of an idea has become much more important than before, including in the space of environmental activism. The representation of an ecoactivism idea campaigning for climate change, including the more radical practice of those activisms, is now communicated mainly not with written words but through the audio-visual medium of film or vlog to the audience. In the realm of cinema, films are worth analyzing regarding their representation of radical environmental activism Pom Poko (1994) directed by Isao Takahata, and First Reformed (20

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Murad, Munjed M. "The Western Orientation of Environmentalism in the Islamic World Today." Religion and Development 2, no. 1 (2023): 41–62. http://dx.doi.org/10.30965/27507955-20230015.

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Abstract Why is so much of official environmental action in the Islamic world Western-oriented? This article investigates this topic by first examining inherited resources in the Islamic tradition that could contribute to an environmentalism. It then proceeds to explain the peripheralization of these resources and the engagement of environmentalist methods of particularly modern and Western origin. A variety of factors are at play, including the large-scale indifference of religious scholars and politicians to the environment in the Islamic world; postcolonial attitudes of inferiority in the E

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MacDonald, Kenneth Iain. "Grabbing ‘Green’: Cynical Reason, Instrumental Ethics and the Production of ‘the Green Economy." Human Geography 6, no. 1 (2013): 46–63. http://dx.doi.org/10.1177/194277861300600104.

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This paper traces the institutionalization of Environmentalism as a pre-condition for the production of ‘The Green Economy,’ particularly the containment of the oppositional possibilities of an environmentalist politics within the institutional and organizational terrain of a transnational managerial and capitalist class. This is a context in which many environmental organizations – once the site of planning, mobilizing and implementing opposition and resistance to the environmentally destructive practices of corporate industrialism – have become part of a new project of accumulation grounded

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Saha, Shantanu, Vishal Soodan, and Shivani Rakesh Shroff. "Predicting Consumer Intentions to Purchase Genetically Modified Food." International Journal of Social Ecology and Sustainable Development 13, no. 1 (2022): 1–16. http://dx.doi.org/10.4018/ijsesd.293245.

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Environmentalist are sceptical towards the burgeoning interests of consumers in GM crops and the products are under careful observation of the scientific researchers and policymakers present all around the globe. The objective of the paper is to examine the Developing Nation consumers intention towards GM Food as a purchase choice. To elucidate the role played by determinant factors such as Environmentalism and Emotional Involvement followed by factors from TPB was used to determine the consumer intentions. The study has exploited the hypermarket trends of Indian city, Chandigarh, which is cap

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Adler, Judith. "Cultivating Wilderness: Environmentalism and Legacies of Early Christian Asceticism." Comparative Studies in Society and History 48, no. 1 (2006): 4–37. http://dx.doi.org/10.1017/s0010417506000028.

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Environmentalist writers and their critics agree that Western environmental problems, projects and movements have a marked religious dimension. In an often cited but now widely qualified paper, Lynn White located the roots of our ecological ‘crisis’ in a Judeo-Christian orientation to nature (White 1969). Some contemporary environmentalists call for a new “religion of nature” (Crosby 2002; Willers 1999) or, on the model of modernist negative-theologies, proclaim the death of Nature (Merchant 1980; McKibben 1989); others offer new interpretations of scripture and doctrine as guides for action (

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Widyana, Maulida Rita, Ayna Jamila Salsabila, and Herry Pragus Yeuyanan. "Environmentalism for Nature to Environmentalism for Profit." PCD Journal 11, no. 1 (2024): 149–90. http://dx.doi.org/10.22146/pcd.v11i1.7602.

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This research discusses the discourse related to the mining of andesite stone for the construction of the Bener Dam in Purworejo, Central Java, as part of the National Strategic Project. The discourse constructed among actors is highly diverse. The dominant discourse is led by the government, which views the use of the forest for environmentalism for profit, while local residents see the forest as environmentalism for nature. Michel Foucault's discourse theory on the production of knowledge and power underscores the discourses brought forth by the government, the community, and NGOs. Meanwhile

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Zhigalina, Maria. "The Influence of Radical Environmentalists on Reputation and Communication Practices of Advocacy/Collaborative Nonprofits." Volume 2 2, no. 2019 (2019): 41–43. http://dx.doi.org/10.30658/icrcc.2019.12.

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The article focuses on features, activities and communication practices of environmental nonprofits / groups to demonstrate the importance of studying how negative reputation of the environmental sub-sector created by radical environmentalists can influence advocacy / collaborative environmental nonprofits. First, it reviews some relevant literature related to environmental organizations / groups and their external communication. Additionally, it provides some examples of radical environmentalism that have been recently discussed in the news. Finally, it describes directions for future researc

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Zimmerman, Michael E. "A Strategic Direction for 21st Century Environmentalists: Free Market Environmentalism." Strategies: Journal of Theory, Culture & Politics 13, no. 1 (2000): 89–110. http://dx.doi.org/10.1080/10402130050007548.

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Anthwal, Sushma Juyal. "Environmentalism: An Anthropocentric Approach." Journal of Advanced Research in Dynamical and Control Systems 12, SP4 (2020): 1828–32. http://dx.doi.org/10.5373/jardcs/v12sp4/20201669.

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Sharma, Mr Himanshu, Mr Rahul Jai Singh, and Ms Palak Sharma. "Environmentalism in Popular Culture." International Journal of Trend in Scientific Research and Development Volume-3, Issue-4 (2019): 350–53. http://dx.doi.org/10.31142/ijtsrd23693.

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Mesner, Aljaž. "Sacred Nature." Svetovi: revija za etnologijo, antropologijo in folkloristiko 2, no. 1 (2024): 31–44. http://dx.doi.org/10.4312/svetovi.2.1.31-44.

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This paper explores the role of Shinto in Japanese environmentalism. It first presents perceptions of nature in Japan and the historical role of Shinto, then delves into the conservation of sacred shrine forests – Chinju no mori – within the Shinto environmentalist discourse. The role of Shinto in politics is demonstrated through the activities of the Association of Shinto Shrines – Jinja Honcho. Finally, presenting shrine groves as urban green spaces and community centres shows the potential of Shinto values working together with environmental conservation.

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(Hamish) Kimmins, J. P. "Ecology, environmentalism and green religion." Forestry Chronicle 69, no. 3 (1993): 285–89. http://dx.doi.org/10.5558/tfc69285-3.

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Forests offer diverse values to society, including timber, aesthetics, wildlife and biodiversity values, employment and wealth. Forests must be managed to provide the balance of values at the landscape level that the prevailing society deems to be consistent with the basic concept of sustainable development: to satisfy the needs and aspirations of present generations of humans without compromising the ability of future generations to satisfy their needs and aspirations.Management of forests to satisfy the requirements of sustainability will not be successful if based solely on the science of e

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Feyza Korkmaz SAGLAM and Bahattin CIZRELI. "THE PARADOX OF ENVIRONMENTALISM: WHEN ENVIRONMENTALIST CONSUMPTION BECOMES A STATUS SYMBOL." Eurasian Research Journal 6, no. 1 (2024): 85–102. http://dx.doi.org/10.53277/2519-2442-2024.1-05.

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Abstract:

The purpose of this review article is to provide a critical analysis of some of the environmentalist practices developed during the tackle ecological degradation, as well as to evaluate the petty-bourgeois character of these practices. Initially, the article explains that capitalist production-consumption relations are primarily responsible for the observed climate changes in our era. After that, the character of the petty bourgeois, the consumer individual of late capitalism, is discussed in the context of Bourdieusian theory. To empirically explore the social dimensions of petty bourgeois en

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