Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands.Â This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it.Â I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment.Â I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital.Â This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world.Â It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naÃ¯ve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony.Â The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
Thanks to globum for this image
We residents of los Estados Unidos are not the only Americans with good reason to celebrate.
The people of Bolivia have just voted in a constitution that for the first time recognizes the rights and cultures of its indigenous people as of equal value with those Bolivians whose views were decisively shaped by Spanish colonialists. For Pagans this is particularly important because Bolivia’s new constitution not only guarantees religious freedom, it also recognize Pacahmama as of equal stnding with Jesus.
Pachamama is the Mother of the Earth, or Mother of the Universe, in the traditional beliefs of people of the Andes. Despite the efforts of the Catholic Church, Her worship survives strongly. Now Her worship is legally recognized as equal to Christian belief and practice.
Legal recognition is important. Our own country supposedly guarantees religious liberty with the 1st Amendment. That did not prevent Christian absolutists of various types from outlawing the practice of Indian nations’ traditional beliefs across the country. I have talked with a Crow Sun Dance leader who described to me going to those celebrations in secret, so the local law authorities would not come and close them down.
This was not all. Reservation schools throughout the country were run by various Christian denominations, the youngsters often taken from their parents, forbidden to speak their language, and forced to repudiate their traditional beliefs. It was a totalitarian effort to destroy a culture.
Only Roosevelt’s New Deal began in 1934 to restore religious freedom to America’s indigenous people. Had the 1st Amendment explicitly protected the non-Abrahamic beliefs of our earliest residents, these horrors probably would not have happened. As it is, by its silence, even today the ‘Christian’ Right tries to claim we are a uniquely Christian country and would turn us back to those dark times of spiritual oppression. Consider the hue and cry by these people because Obama did not use the Bible when he retook his oath of office, to make sure nothing would come of the slightly confused wording he and Roberts used during his inaugural.
Hopefully we will not fall back into thosedark times. But if we do, we can be guided and inspired by what the people of Bolivia have just done.