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The Deep Ecology spectrum (Copyright HR Smith 2014. Reprinted with permission)
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Deep ecology is an ecological philosophy that promotes an ecocentric lifestyle to remedy the problems of depleting resources and planetary degradation. An integral part of this ecosophy is the process of forming a metaphysical connection to the earth, referred to as self-realisation; an unfolding of the self out into nature to attain a transcendent...
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... we devised a modified version modeled on the electromagnetic spectrum, to allow for a range of answers rather than the simple binary responses. We refer to this research device as The Deep Ecology Spectrum (Figure 1). We created this spectrum to give the respondents the option of aligning with a value somewhere along the spectrum. ...
Citations
... The questions used for the pre-and post-survey were based on a previous study (Smith, 2017;, and were adapted from the New Environmental Paradigm (Dunlap, 2008). Fifteen questions used psychometric Likert Scales, and a sliding scale (0-10) for the Deep Ecology Spectrum (DES) (Smith & Gough, 2015a;2015b). ...
Previous environmental education [EE] research investigations in sustainable recycling practices have focused on the effect of teacher-or adult-driven programs on student pro-environmental behaviour (PEB). The study in this paper uses the theoretical frameworks of environmental-social psychology and connectedness to nature, to investigate EE. The study examines the strategies implemented by primary-aged students in a large Australian P-12 school, to address the problem of refractory attitudes and low PEB in some teachers. Low engagement with PEB might be due to teacher disconnection from nature, dissatisfaction with recycling practices, or a conflict between attitudes and behaviour. The work here provides preliminary explanations for teacher non-recycling behaviour, including effects relating to ecomasculinity and social desirability bias. Quantitative data here are derived from an opportunity sample generated from an online, Qualtrics questionnaire. The study findings show a positive effect of students on teacher recycling behaviour.
... I then present a brief history of extra-curricular environment clubs in the broader community, and a review of school-based environment clubs. The research design is then described, including a recently described test instrument, the Deep Ecology Spectrum (Smith, W. & Gough, 2015). The findings are presented, analysed and discussed using the NEP and deep ecology themes, from which I offer explanations for students' thoughts on situated identity, the ecological self, limits to growth and neophilia 1 . ...
... The Deep Ecology Spectrum (Figure 1), was developed by the author to model Naess's (1973) binary of shallow ecology (anthropocentrism) versus the deep, long-range 16 (ecocentric) view. Details of the use of the DES have been previously described (Smith, W. & Gough, 2015). Briefly, participants found it difficult to align completely to either ecocentrism or anthropocentrism. ...
... Some data from this study on the metaphysical connection to nature has been previously presented (Smith, W. & Gough, 2015). An example is from Brian, who positioned himself at 6 or 7 on the DES, and gave the following statement to explain this position, hypothesising about a world without humans: ...
This qualitative study used a deep ecology lens and the New Environmental Paradigm to investigate anthropocentrism and ecocentrism in 30 secondary school environment club students from three schools in Victoria, Australia. The work repositions the deep ecology philosophy as a posthumanist/relational ideology, providing novel perspectives based on kinship with the earth. Open-ended interviews assessed the alignment of attitudes, beliefs, and behaviors along a Deep Ecology Spectrum. Key aspects of deep ecology were confirmed through the study findings including biospherical egalitarianism, limits to growth, wildlife preservation, anti-consumerism, environmental activism, and ecological identity.
... However, its absence of theorising that environmental degradation is connected to social injustice, and powerful cultural, political and economic ideologies and institutions, is limiting. At present, Guattari's ecosophy continues to be overshadowed by deep ecology advocates; for example, Smith and Gough (2015) argue that the task of resolving the ecological crisis and instilling eco-philosophical thinking for students is best put by Naess' 'self-actualisation' rather than Guattari's ecosophy. ...
Eco-social art practitioners routinely foster cycles of multi-constituent translation, reflection and action, across lifeworlds, art, science, and other socio-political domains to progress new life-sustaining knowledge. This enquiry, however, reveals the absence of a guiding theory and a clearly articulated methodology for such transversal practices. A lack of a general theory and methodology, I argue, significantly hinders the education, practice, and appreciation of such practices’ value and, inevitably, understanding of the art and ecology field as an innovator of creative practice particularly suited to respond to 21st century eco-social concerns. As a consequence, the central research objective of this enquiry is to model, through creative practice and theory analyses, why, and how, a selected theoretical-methodological framework may articulate a clearer understanding of eco-social art practice. This framework formulates a foundation to advance sophisticated transversal practice responses, and makes a contribution to knowledge for the art and ecology field in articulating an accessible, transferable framework for eco-social art practice.
The proposed framework builds on my ongoing Hollywood Forest Story eco-social art practice, ecological knowledge and actions, and critical review of a suitable theory and methodology. From 2008, this includes transforming Hollywood forest, the monoculture conifer plantation where I live in rural South County Carlow in Ireland, into a permanent forest.
This thesis is framed by critical reflection on and is an extension of new mappings of the emergent art and ecology field. Suzi Gablik (2004), Sacha Kagan (2011), David Haley (2011a; 2016), Linda Weintraub (2012) and others chiefly view transdisciplinarity as best describing long-term art practices that aim for a deeper understanding of sustainability in emergent eco-social contexts. While transdisciplinarity is evident in such practices, I propose a hybrid theoretical- methodological framework to fully articulate the overarching purpose and common methodology of transversal eco-social art practices.
I apply Félix Guattari’s theoretical concept of ecosophy, which articulates transversality, with an action research methodological approach. I thus define eco-social art practices as working creatively in an ecosophical-action research mode to develop ecoliteracy and agency for their practitioners, collaborators and audiences. Such practices encompass emergent transversal endeavours directed by innovative, yet recognisable pattern of social enquiry. My research draws attention to recent advances in understanding the value of artful activities in action research for sustainability from Chris Seeley and Peter Reason (Seeley, 2011b; Seeley and Reason, 2008) and the usefulness, and under- explored potential of online social media to support the connected learning and sharing of eco-social art practice. The significance, challenges and transferability the eco-social art practice framework advances are characterised and evaluated in application to my practice and the exemplary eco-social art practice of Helen Mayer Harrison and Newton Harrison. From these studies, I conclude that the eco-social art practice framework has potential to advance understanding that transversal practices are as critical as scientific, economic and political responses to advance a life-sustaining, ecological turn.
Keywords: art and ecology, eco-social art practice, Guattari, transversality, ecosophy, action research, ecoliteracy, agency, blogging, continuous cover forestry, social art practice
More Info: The written thesis for my creative practice PhD; the practice submission is in an illustrated accompanying book, to be uploaded shortly.
Objective: This research aims to: (1) understand the historical development of Holistic Contemporary Worldview (CHW) and Kejawen Philosophy (Hamemayu Hayuning Bawana/HHB); (2) explore the correlation between CHW and HHB; (3) compare the axiology of HHB and CHW to better understand the path to achieving sustainable development goals; and (4) identify opportunities for maintaining sustainability through the perspectives of CHW and HHB. Theoretical Framework: The Earth is currently facing unsustainable changes, which are evident in climate change and the increasing frequency of disasters. These problems are believed to stem from reductionist-mechanist thinking, which fosters an anthropocentric attitude. In contrast, holistic thinking offers a new perspective on nature, seeing it as an interconnected whole where each component supports the others to maintain prosperity and balance. This idea is in line with the Javanese philosophy of life, HHB, which emphasizes harmony between humans and nature to enhance the beauty of life. Both concepts highlight the need for fundamental changes in the way humans interact with each other and nature to support the achievement of Sustainability especially the implementation of the Sustainable Development Golas (SDGs). Method: This descriptive qualitative research uses a literature study technique that is conducted in three stages. First, a literature study on the historical development of human views on nature, both from the Western view (CHW) and the Eastern view, especially Java (Kejawen-HHB). These historical developments are presented in the form of narratives to provide a clear picture of events and context, thus helping in understanding each philosophy. The second stage reviews these narratives to identify the core similarities and differences between the two approaches. Finally, the third stage analyses these comparisons to find clues about new approaches to sustainability, especially attitudinal changes to support the achievement of sustainable development goals Results and Discussion: This research shows that the concepts of CHW and HHB are two concepts that emerged from two different regions and times but have the same philosophical line. Both understand that all components of nature need to coexist and respect each other psychologically and even spiritually. This change in attitude is necessary to avoid the evil nature of humans (greed and arrogance) in fulfilling their needs in the form of development. The goal of sustainable development should be utilized for the benefit of the many and the broad (inclusive), which is the core concept of deep ecological understanding (Ecosophy of CHW) and needs to be supported by the concept of roso (spiritual culture of HHB). Both approaches have significant similarities and differences in some aspects but share the common goal of maintaining a dynamic balance to sustain living systems. Research Implications: The findings of this research are expected to contribute to a new perspective on how to achieve sustainability. The old approach based on classical mechanics is still relevant and useful to support the achievement of the SGDs, but the complexity of the world demands a change in behaviour in treating the universe and development. CHW and HHB provide new clues on how to achieve this. Originality/Value: This study compares and correlates two approaches from distinct origins: one rooted in the logic-driven Western culture and the other in the spiritual-based Eastern tradition. These approaches also emerged in different eras: one in the modern, complex age, and the other in the mythology-based ancient kingdom. By examining this correlation, the study underscores the importance of regulating thoughts and behaviors to ensure the continuity of life, particularly within the complexities of modern civilization.
Alanyazın derlemesine dayalı bu çalışmada ekolojik bilincin
oluşum sürecine ve dünyanın geleceği açısından taşıdığı öneme
odaklanılmıştır. Bu odak noktasından hareketle çalışmanın amacı,
ekolojik bilincin oluşturulup sürdürülmesinde halkla ilişkilerin
ve reklamın rolünün örnekler üzerinden aktarılmasıdır. Belirlenen
amaç doğrultusunda çalışmanın kuramsal zemininde genel olarak
ekoloji ve ekolojiye içkin kavramlar tanımlanarak ekolojik sürdürülebilirlik
üzerinde durulmuştur. Ardından ekolojik sürdürülebilirlikte
ekolojik bilincin önemi ele alınmış ve temel yaklaşımlar
bağlamında günümüz ve gelecek perspektifindeki güncel eğilimler
ekolojik bilinç ekseninde tartışılmıştır. Tartışmanın devamında
ekolojik bilincin oluşum sürecinde halkla ilişkiler ve reklamın
rolü konu edilmiş ve ekolojik bilinç oluşturmada halkla ilişkiler
ve reklam çalışmalarının dünyada öne çıkan örnekleri açıklamalar
eşliğinde sunulmuştur. Sonuç bölümünde ise çalışmanın genel
hatlarına ve önemli vurgularına kapsayıcı bir değerlendirme
gerçekleştirilmiştir.
ENMOD Convention dan Protokol Tambahan Janewa 1949 menjadi landasan perlindungan lingkungan hidup dalam kondisi berkonflik namun, kesenjangan antara kedua kerangka pengaturan hukum tersebut menjadikan ketidakefektifan dalam pengaplikasiannya. Hal ini yang melatarbelakangi diformulasikan Rumusan Masalah (1) Apakah terdapat permasalahan pada formulasi Protokol I pada konsep ekosentris perlindungan Hukum Lingkungan Internasional?(2) Bagaimana kritik terhadap pergeseran konsep ekosentris perlindungan hukum lingkungan Internasional pada konflik bersenjata melalui Protokol I? Metode dalam penyusunan tulisan ini ialah Metode Penelitian Hukum Normatif dengan pendekatan deskriptif, serta analisis dan konseptual. Pada akhirnya, tulisan ini bermuara pada kesimpulan bahwa (1) terdapat permasalahan pada perumusan Protokol I khususnya sebab terdapat perbedaan pemikiran konsep perlindungan hidup ke arah antroposentris; serta (2) Pemunduran konsep ekosentris pada Protokol I disebabkan karena tidak adanya komitmen yang kuat dalam melindungi lingkungan hidup ketika terjadi konflik bersenjata.
İnsan uygarlığının gelişimi sırasında doğal kaynakların sürdürülemez bir şekilde kullanılması, benzeri görülmemiş iklim değişikliği gibi bir fenomenin ortaya çıkmasına, dolayısıyla da çevre üzerinde büyük bir baskıya yol açmıştır. Dünyanın ekosistemine verilen zarar sonucu doğal kaynaklarda azalış meydana gelmesi, terörün doğasını değiştirmiştir. Günümüzde terörizm konusunda yaşanan gelişmeler doğal kaynakların da çatışmalara sebep olabileceğini ortaya koymuştur. Bu kapsamda çeşitli gruplar eko-terörizm ve çevresel terörizm adı altında eylemlerde bulunmaya başlamıştır. Literatüre nispeten yeni girmiş olan bu kavramlar ilk bakışta birbirine benzer anlamlar çağrıştırsa da aralarında önemli bir farklılık vardır. Eko-terörizm, çevrenin insanlar tarafından daha fazla tahrip edilmesini engellemek amacıyla çevreye zarar veren mülklere ve kuruluşlara karşı radikal çevreci gruplar tarafından kullanılan şiddeti/terörü; çevresel terörizm ise ideolojik veya politik örgütsel amaçlara ulaşmak için çevrenin, terör ve savaş eylemleri yoluyla insanlar üzerinde korku yaratmak için kullanılmasını ifade etmektedir. Bu ayrım, akademik literatürde yerleşmiş olsa da, medya ve kamuoyunda kavramların birbirinin yerine kullanıldığı görülmektedir. Ayrıca söz konusu ifadeler dinleyici ve okuyucular tarafından da yanlış anlaşılma potansiyeli taşımaktadır. Buradan hareketle çalışmanın amacı eko-terörizm ve çevresel terörizm kavramlarının etimolojik ve semantik açılardan incelenerek aralarındaki temel farklılıkların belirginleştirilmesidir. Bu bağlamda, söz konusu kavramları konu edinen akademik çalışmalarda literatür incelemesi; gazete ve haber arşivlerinde ise içerik analizi yönteminden yararlanılmıştır.
Experiencing environmental crises and destruction of nature brought along the reorganization and questioning of nature and human relations. Conditions such as excessive consumption of resources, depletion of natural resources, leaving non-human living and/or inanimate beings in the background have opened the way for humanity to be in harmony with nature. Emphasizing that the relationship between human and nature should proceed with the principle of reciprocity, the deep ecology movement states that all humanity is responsible for ecological destruction. From a holistic point of view, deep ecology advocates that all living and/or inanimate beings have an innate core value. The principle of ahimsa, which is at the center of the belief of Jainism, shares many common aspects with its deep ecology approach. The principle of ahimsa is based on the adoption of a nonviolent life and no harm to any living and/or inanimate being. The traces of deep ecology are seen in Ahimsa teachings, which are in the belief of Jainism, paying attention to every kind of relationship with nature, and advocating a life without violence. In this study, it is aimed to include Ahimsa Teachings in Jainism on the axis of the deep ecology approach.
Environmental education is a new discipline, which has been gaining increasing importance in recent decades. It is a fundamental tool to sensitize citizens and communities to greater responsibility and attention to environmental issues and good governance of the territory. The educational component allows us to transform scientific languages into simple languages that can be appropriated and understood by the different social groups, and the environmental component that tries to reconstruct. These relationships are created by man with nature, but through cultural parameters. The growing concern for environmental devastation has its roots in the decade of the 1970s. Countless efforts have been made to draw the attention of populations to this topic. Among these attempts come out different approaches such as sustainable development that uses environmental education and local sustainability as tools to prevent damages. This chapter describes the key theoretical and government references that support environmental education, focusing on their relationship and the rising of a new sector of work.
