9 pages., via online journal., Natural Resource Management (NRM) can be looked upon from different perspectives: (1) the bio‐physical science perspective, (2) the economic perspective and (3) the social actor perspective. After briefly contrasting the three complementary perspectives, the article focuses on the third, which is the least developed. The social actor perspective requires that one distinguish between (1) the natural resource (be it a farm, a water catchment, underground water resources, etc.) and (2) the social actors who hold a stake in, and/or affect it. These stakeholders ideally form a platform for integral decision making about the natural resource. The platform/resource combination highlights communication processes of interest in sustainable NRM: creating a rich picture of intentions and realities; (land use) negotiation and accommodation; making things visible; raising the level of social aggregation at which platforms operate; and information systems for platform decision support. Such and other platform processes need active facilitation. The article outlines the implications for communication support, and explores professional contributions.
Agricultural Communications Documentation Center, Funk Library, University of Illinois Document Number: C29761
Notes:
Pages 109-114 in Thomas R. Dunlap (Ed.), DDT, Silent Spring and the rise of environmentalism: classic texts. University of Washington Press, Seattle. 152 pages.
Amelung, Dorothee (author), Fischer, Helen (author), Kruse, Lenelis (author), Sauerborn, Rainer (author), and Department of Psychology, Heidelberg University, Heidelberg, Germany
Climate Change and Health Working Group, Institue of Public Health, Heidelberg University, Heidelberg, Germany
Claremont Graduate University, USA
Format:
Journal article
Publication Date:
2016-08-31
Published:
Switzerland: Frontiers Media
Location:
Agricultural Communications Documentation Center, Funk Library, University of Illinois Box: 164 Document Number: D08300
17 pages., via online journal., The biosecurity system is extremely important to New Zealand because the economy is based largely on exporting products derived from primary industry practices. Recent developments in trade practices such as online trade have put the biosecurity system in New Zealand under further strain. In light of this, engaging young people to support biosecurity initiatives is crucial. A qualitative approach using the interpretive mode of inquiry was used to investigate the message young people got out of biosecurity educational material in the public. One hundred and seventy-one young people completed a questionnaire that consisted of Likert-scale type questions and open-ended questions that focused on getting young people’s understanding of biosecurity related educational material. The findings show that young people emotionally connected with the biosecurity educational material, but were unable to get the biosecurity message. Building prior knowledge about biosecurity through teaching and learning is recommended.
17 pages., Print ISSN: 0889-048X
Online ISSN: 1572-8366, Via online journal., Almost one-third of all U.S. Americans believe that Jesus Christ will return to Earth in the next 40 years, thereby signaling the end of the world. The prevalence of this end-times theology has meant that sustainability initiatives are often met with indifference, resistance, or even hostility from a significant portion of the American population. One of the ways that the scientific community can respond to this is by making scientific discourse, particularly as related to sustainability, more palatable to end-times believers. In this paper, I apply a historical–ecological framework, which emphasizes the interdisciplinary study of landscapes to understand long-term human–environment interactions, to three millennial religious groups that formed communes in nineteenth century America. The Shakers, Inspirationalists, and Mormons all blended deep beliefs in end-times theology with agricultural practices that were arguably more sustainable than those in use in the mainstream, and their ability to reconcile eschatology with sustainability provides us with potential lessons. By examining the history, doctrines, and agroecology of these nineteenth century communes, I propose communication strategies based in autonomy, institutional support, multigenerational narratives, and anthropocentricism as potential pathways for a more productive dialogue between advocates of sustainability initiatives and end-times believers in the modern United States.
