This study uses Lukes' (2005) three-dimensional power to explore the ability of traditional chiefs to influence slavery-based heritage tourism decisions. Traditional chiefs of five former slave communities in Ghana were in-depth interviewed about their efforts to harness community development through tourism and perceived influence in tourism decision-making process. Results indicated that despite being guardians of tourism resources, traditional chiefs perceive themselves to be powerless in affecting management decisions because of governmental control of local community institutions. They, however, exert considerable influence on tourism activities by either avoiding engagement or acting as community vanguards to discredit the interests of other stakeholders. Interview data support the theoretical tenets of Lukes' (2005) three-dimensional view of power, and the need to pursue cooperative tourism planning is discussed
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During an interview at Georgetown University’s School of Foreign Service one student questioned Prime Minister Rutte about an official apology for slavery. The Dutch Prime Minister assured that each island-nation to whom the Kingdom apologized “has full power to decide to leave the Kingdom. They are not colonized. They are independent.” Rutte described the current role of The Netherlands as that of a “gateway” to bring their products to Europe. The emphasis on trade relationship smacks of neo-colonial interests. Rutte’s portrayal of The Netherlands acting as the “in” to the European market for the former colonies is far from the recovery that one would expect for the descendants of the enslaved. In fact, the Slavery Past Dialogue made a number of recommendations to the Dutch Kingdom, including “active prevention of discrimination and institutional racism throughout society” and “the establishment of a Kingdom Fund […] for structural and sustainable financing of recovery measures.” The Dutch Prime Minister’s comments belie a singular focus on trade with the Caribbean nations rather than a holistic approach, looking at non-pecuniary interests involving the well-being of the descendants and the societies in which they live today. The “republicanization” serves as a backdrop to the years-long journey during which the Dutch government (and the Dutch crown) seemingly dragged their feet, refusing to issue a formal apology for the trade of Africans by the Dutch West Indies corporation. That much-solicited apology was finally issued in December 2022, despite warnings that any gesture that excluded reparations would not be favorably received by the Dutch Caribbean nations.
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This article discusses the viability of a feminist constructivist approach of knowledge through the careful reading of the work of the feminist scholar and historian of science and technology, Donna Haraway. Haraway proposes an interpretation of objectivity in terms of "situated knowledges". Both the subject and the object of knowledge are endowed with the status of material-semiotic actors. By blurring the epistemological boundary between subject and object, Haraway's narratives about scientific discourse become populated with hybrid subjects/objects. The author argues that the ethics of these hybrid subjects consists of an uneasy mixture of a Nietzschean and a socialist-Christian ethic. The article concludes by setting out why Haraway's project constitutes an interesting effort to fuse postmodern insights and feminist commitments.
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This article focuses on engagements with elephants in diverse contexts, inquiring why some scholars are indifferent or even actively opposed to discourses that emphasise elephant suffering. In order to address this question, this article will explore three interrelated streams within social science: one that criticises conservation as an elitist, neo-colonial enterprise; one that is preoccupied with the social construction and cultural interpretation of natural phenomenon; and a third sometimes referred to as the new conservation science that focuses on economic valuations of the benefits nature, viewing “nature is a warehouse for human use.” https://doi.org/10.1080/13880292.2016.1204882 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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The Caribbean Netherlands are dealing with a situation where imported vegetables and fruits are mostly imported and hardly affordable. This leads to consuming unhealthy food and high obesities rates as a consequence. A lack of good agricultural practices with regard to water-smart and nature inclusive agriculture, as well as limited coping capacities to deal with hazards and climate change, results in very limited local production and interest. Initiatives that focused only on agrotechnological solutions for food resilient futures turned out to be ineffective due to a lack of local ownership, which jeopardizes sustainability. Moreover, the 'green' and 'blue' domains are not seen as attractive career perspectives among youth, hampering a bright future for those domains.
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The world is changing in many ways. Digital developments follow each other in quick succession and have an impact on many existing structures. The future may be uncertain, but we can still learn from what has happened in the past. We usually know what we don’t want, but few of us know yet what we do want. Still, this is something we can only discover for ourselves, I think. Who are we? To what extent are we individuals and to what extent are we part of a collective? Remarkably, in these questions we can also find parallels with the Middle Ages.
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Environmental unsustainability is due to both structural features and historically specific characteristics of industrial capitalism resulting in specific patterns of production and consumption, as well as population growth. Sustainability literature criticises the established corporate and political power hegemonies, interested in maintaining economic growth, as well as inability or unwillingness of citizen-consumers to counteract these hegemonic tendencies. Yet, official policies are still targeted at social and economic ‘development’ as a panacea for unsustainability challenges. Instead, renewed accent on social and economic objectives are outlined by a set of sustainable development goals (SDG) that include objectives of fighting poverty, promoting better health, reducing mortality, and stimulating equitable economic growth. What is less commonly critiqued is the underlying morality of unsustainability and ethical questions concerned with the ‘victims of unsustainability’ outside of socioeconomic discourse. The achievement of SDG goals, as will be further elaborated on in this article, is unlikely to lead to greater social equality and economic prosperity, but to a greater spread of unsustainable production and consumption, continuous economic as well as population growth that has caused environmental problems in the first place and further objectification of environment and its elements. This article argues that an invocation of ethical duty toward environment and its elements is required in order to move beyond the current status quo. Such ethical approach to unsustainability can effectively address the shortcomings of the mainstream sustainability discourse that is mainly anthropocentric and therefore fails to identify the correct locus of unsustainability. This is an Accepted Manuscript of an article published by Taylor & Francis in International "Journal of Sustainable Development & World Ecology" on 2015 available online: http://www.tandfonline.com https://doi.org/10.1080/13504509.2015.1111269 https://www.linkedin.com/in/helenkopnina/
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Human and plant relationships are described within the rich tradition of multispecies ethnography, ethnobotany, and political ecology. In theorizing this relationship, the issues of functionalism, and interconnectivity are raised. This article aims to re-examine the position of plants in the context of contemporary urban spaces through the prism of environmental ethics. Despite conceptual plurality and socio-cultural complexity of human–plant relationships, social scientists fail to note how the perception of ‘greenery’ has objectified plants in urban environment. Without seriously considering bioethics, theories of human–plant relationship might fail to note exploitive anthropocentric relationship between humans and plants in urban spaces. The article is inspired by reflections of urban flora in Amsterdam, The Netherlands. https://doi.org/10.1016/j.scs.2013.01.007 https://www.linkedin.com/in/helenkopnina/
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Stefan Bengtsson's commentary about policy hegemony discusses the alternative discourses of socialism, nationalism, and globalism. However, Stefan does not adequately demonstrate how these discourses can overcome the Dominant Western Worldview (DWW), which is imbued with anthropocentrism. It will be argued here that most policy choices promoting sustainability, and education for it, are made within a predetermined system in which the already limiting notion of environmental protection is highly contingent on human welfare. What would really contest the dominant assumptions of Vietnamese policy and, more specifically, education for sustainable development (ESD) is an alternative discourse that challenges the DWW. That alternative discourse embraces philosophical ecocentrism and practices of ecological justice between all species, and deep ecology theory - all perspectives fundamentally committed to environmental protection. https://doi.org/10.1080/00958964.2015.1048502 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Building on the Millennium Development Goals, Education for Sustainable Development (ESD) and Education for Sustainable Development Goals (ESDG) were established. Despite the willingness of many educational institutions worldwide to embrace the SDGs, given escalating sustainability challenges, this article questions whether ESDG is desirable as “an education for the future”. Many challenges outlined by the SDGs are supposed to be solved by “inclusive” or “sustainable” economic growth, assuming that economic growth can be conveniently decoupled from resource consumption. Yet, the current hegemony of the sustainability-through-growth paradigm has actually increased inequalities and pressure on natural resources, exacerbating biodiversity loss, climate change and resulting social tensions. With unreflective support for growth, far from challenging the status quo, the SDGs and consequently, the ESDGs, condone continuing environmental exploitation, depriving millions of species of their right to flourish, and impoverishing future generations. This article creates greater awareness of the paradoxes of sustainable development and encourages teaching for sustainability through various examples of alternative education that emphasizes planetary ethic and degrowth. The alternatives include Indigenous learning, ecopedagogy, ecocentric education, education for steady-state and circular economy, empowerment and liberation. “This is an Accepted Manuscript of an article published by Taylor & Francis in 'Journal of Environmental Education' on 01/20/20, available online: https://www.tandfonline.com/doi/full/10.1080/00958964.2019.1710444 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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