The phenomena of urbanization and climate change interact with the growing number of older people living in cities. One of the effects of climate change is an increased riverine flooding hazard, and when floods occur this has a severe impact on human lives and comes with vast economic losses. Flood resilience management procedures should be supported by a combination of complex social and environmental vulnerability assessments. Therefore, new methodologies and tools should be developed for this purpose. One way to achieve such inclusive procedures is by incorporating a social vulnerability evaluation methodology for environmental and flood resilience assessment. These are illustrated for application in the Polish city of Wrocław. Socio-environmental vulnerability mapping, based on spatial analyses using the poverty risk index, data on the ageing population, as well as the distribution of the areas vulnerable to floods, was conducted with use of a location intelligence system combining Geographic Information System (GIS) and Business Intelligence (BI) tools. The new methodology allows for the identification of areas populated by social groups that are particularly vulnerable to the negative effects of flooding. C 2018 SETAC Original Publication: Integr Environ Assess Manag 2018;14:592–597. DOI: https://doi.org/10.1002/ieam.4077
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The realization of human rights standards depends in part on the commitment of local actors. It can be argued that local public service professionals such as social workers can also be regarded as key players. The possible role of social workers becomes imperative if these professionals are working in a policy context that is not congruent with human rights. If existing laws or policies cause or maintain disrespect for human rights, social workers are in a position to observe that this is having an adverse impact on clients. When social workers are regarded as human rights actors, the question arises how they can or should respond to law and policy that impedes them in carrying out their work with respect for human rights. This article adds to existing theories on social workers as human rights actors by examining the practices of social professionals working in such a challenging policy context. The research took place among professionals in social district teams in the city of Utrecht, the Netherlands. Following a series of decentralizations and austerity measures the social care landscape in the Netherlands has changed drastically over the last few years. As a result, social workers may find themselves on the one hand trying to realize the best possible care for their clients while on the other hand dealing with new laws and policy expectations focused on self-reliance and diminished access to specialist care. The article explores how social professionals’ responses to barriers in access to care affect human rights requirements. In doing so, this socio-legal study provides insight into the ways in which everyday social work relates to the realization of human rights at the local level.
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The importance of specific professions for human rights realization is increasingly recognized. Journalists, teachers, and civil servants are all considered to play a role because their work affects individual rights. This is also the case for social workers. The connection between social work and human rights is evident in the large amount of literature explaining how human rights relate to social work. At the same time there is more attention for human rights localization. These fields of knowledge are related: social workers are local professionals and if they start applying human rights in their work this may influence human rights localization. This article contributes to existing debates on human rights localization by reflecting on the potential role of social workers in local human rights efforts in the Netherlands. Since human rights localization in general and human rights application in social work are recent phenomena in the Netherlands this provides a useful case study for a qualitative analysis on whether and how social workers can be regarded as actors in human rights localization. By connecting different actors that are said to play a role in human rights localization to proposed forms of human rights application by social workers this article identifies three possible roles for social workers in human rights localization: as human rights translators, as human rights advocates, and as human rights practitioners.
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Anthropocentrism is the belief that value is human-centered and that all other beings are means to human ends. The Oxford English Dictionary defines anthropocentrism as “regarding humankind as the central or most important element of existence”. Anthropocentrism focuses on humanistic values as opposed to values found in non-human beings or ecosystems. With the popularization of the concept of ecosystem services, the idea of protecting the environment for the sake of human welfare is reflected in the SDGs. Within the SDGs, the instrumental use of the environment for the sake of alleviating poverty, combatting climate change, and addressing a range of other social and economic issues is promoted. Since the conception of the SDGs, there has been a discussion about anthropocentrism in ‘sustainable development’ (e.g., Kopnina 2016a and 2017, Strang 2017, Adelman 2018; Kotzé and French 2018) and how the SDGs can be antithetical to effective responses to sustainability challenges. The SDGs’ accent on economic growth and social equality as well as environmental protection actually result in ethical as well as practical paradoxes. While central to the SDG’s is ‘sustained and inclusive economic growth’ (UN 2015), the prioritization is on the economy, NOT the planet that nurtures both social and economic systems. Anthropocentrism, in this case, refers to the exclusive focus on short-term human benefits, whereas biodiversity loss is not considered a great moral wrong (Cafaro and Primack 2014). The three overarching anthropocentric SDG goals, economic growth, resilience, and inclusion, will be critically examined below and ways forward will be proposed. “This is a post-peer-review, pre-copyedit version of an article published in 'Encyclopedia of the UN Sustainable Development Goals. Life on Land'. The final authenticated version is available online at: https://doi.org/10.1007/978-3-319-71065-5_105-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Anthropocentrism is the belief that value is human-centered and that all other beings are means to human ends. The Oxford English Dictionary defines anthropocentrism as “regarding humankind as the central or most important element of existence”. Anthropocentrism focuses on humanistic values as opposed to values found in non-human beings or ecosystems. With the popularization of the concept of ecosystem services, the idea of protecting the environment for the sake of human welfare is reflected in the SDGs. Within the SDGs, the instrumental use of the environment for the sake of alleviating poverty, combatting climate change, and addressing a range of other social and economic issues is promoted. Since the conception of the SDGs, there has been a discussion about anthropocentrism in ‘sustainable development’ (e.g., Kopnina 2016a and 2017, Strang 2017, Adelman 2018; Kotzé and French 2018) and how the SDGs can be antithetical to effective responses to sustainability challenges. The SDGs’ accent on economic growth and social equality as well as environmental protection actually result in ethical as well as practical paradoxes. While central to the SDG’s is ‘sustained and inclusive economic growth’ (UN 2015), the prioritization is on the economy, NOT the planet that nurtures both social and economic systems. Anthropocentrism, in this case, refers to the exclusive focus on short-term human benefits, whereas biodiversity loss is not considered a great moral wrong (Cafaro and Primack 2014). The three overarching anthropocentric SDG goals, economic growth, resilience, and inclusion, will be critically examined below and ways forward will be proposed. https://www.springer.com/gp/book/9783319959801 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Although the attention for neurodiversity in human resource management (HRM) is growing, neurodivergent individuals are still primarily supported from a deficit-oriented paradigm, which points towards individuals' deviation from neurotypical norms. Following the HRM process model, our study explored to what extent a strengths-based HRM approach to the identification, use, and development of strengths of neurodivergent groups is intended, implemented, and perceived in organizations. Thirty participants were interviewed, including HRM professionals (n=15), supervisors of neurodivergent employees (n=4), and neurodivergent employees (n=11). Our findings show that there is significant potential in embracing the strengths-based approach to promote neurodiversity-inclusion, for instance with the use of job crafting practices or (awareness) training to promote strengths use. Still, the acknowledgement of neurodivergent individuals' strengths in the workplace depends on the integration of the strengths-based approach into a supportive framework of HR practices related to strengths identification, use, and development. Here, particular attention should be dedicated to strengths development for neurodivergent employees (e.g., optimally balancing strengths use). By adopting the strengths-based HRM approach to neurodiversity as a means of challenging the ableist norms of organizations, we add to the HRM literature by contributing to the discussion on how both research and organizations can optimally support an increasingly diverse workforce by focusing on individual strengths
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We summarize what we assess as the past year's most important findings within climate change research: limits to adaptation, vulnerability hotspots, new threats coming from the climate–health nexus, climate (im)mobility and security, sustainable practices for land use and finance, losses and damages, inclusive societal climate decisions and ways to overcome structural barriers to accelerate mitigation and limit global warming to below 2°C.
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One of the characteristics of arts-based environmental education is that it encourages participants to be receptive to nature in new and uncommon ways. The participant is encouraged to immerse him or herself in nature, to seek a “deep identification.” In my paper I explore if there could be cases where such immersion may reach – or even go beyond – a point of no return. A point, where the “intertwining” with nature causes the subject to sever the “life lines” to the world which would enable him or her to maintain the psychological, cultural and spiritual integrity of the ego. The dissolving of the ego’s boundaries through artistic practice can be seen as having certain shamanistic qualities, specifically in cases when this transgression involves efforts to connect with other animal species. Such undertakings may constitute – at least in the perception of the shaman-artist – a form of “going native,” becoming “one” with the non-human Others.As relevant cases I discuss the “trespassing” from the world of culture into the world of nature by Joseph Beuys in his famous studio encounter with a coyote and Timothy Treadwell entering the life-world of the grizzly bears in Alaska, for which he ultimately paid the price of death (the tragic story was documented in Werner Herzog’s film “Grizzly Man”).I analyze these phenomena along the distinction between Apollonian versus Dionysian sensibility in cultural activity as articulated by Nietzsche. Finally I discuss some pedagogical implications for teachers and facilitators who encourage an attitude of radical amazement and vulnerability in arts-based environmental education.
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Indigenous rights’ relationship to ecological justice in Amazonia has not been explicitly explored in the literature. As social scientists rarely talk about violence against non-humans, this case study of conservation in Amazonia will explore this new area of concern. Ethical inquiries in conservation also engage with the manifold ways through which human and nonhuman lives are entangled and emplaced within wider ecological relationships, converging in the notion of environmental justice, which often fails to account for overt violence or exploitation of non-humans. Reflecting on this omission, this chapter discusses the applicability of engaged social science and conservation to habitat destruction in Amazonia, and broader contexts involving violence against non-humans. The questions addressed in this chapter are: is the idea of ecological justice sufficiently supported in conservation debate, and more practical Amazonian contexts? Can advocacy of inherent rights be applied to the case of non-humans? Can indigenous communities still be considered 'traditional' considering population growth and increased consumptive practices? Concluding that the existing forms of justice are inadequate in dealing with the massive scale of non-human abuse, this chapter provides directions for conservation that engage with deep ecology and ecological justice in the Amazonian context. doi: 10.1007/978-3-030-29153-2 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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In 2018 gaf 8,5% van de internetgebruikers van 12 jaar of ouder aan in de afgelopen twaalf maanden slachtoffer te zijn geweest van online criminaliteit (CBS 2019). In totaal zijn dat jaar 1,2 miljoen Nederlanders slachtoffer geworden van online criminaliteit. Zo werd 2,9% van de Nederlanders slachtoffer van fraude met online handel en 1% slachtoffer van identiteitsdiefstal (CBS 2019). Recente studies laten zien dat de impact van slachtofferschap van dergelijke delicten hoog kan zijn en dat slachtoffers naast financiële schade diverse vormen van psychologische en emotionele schade ervaren (Cross e.a. 2016; Jansen & Leukfeldt 2018; Leukfeldt e.a. 2018; 2019).
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