RIGHTS AND RESPONSIBILITIES ON THE HOME PLANET

Abstract. Earth is the home planet, right for life. But rights, a notable political category, is, unfortunately, a biologically awkward word. Humans, nonetheless, have rights to a natural environment with integrity. Humans have responsibilities to respect values in fauna and flora. Appropriate survival units include species populations and ecosystems. Increasingly the ultimate survival unit isglobal; and humans have a responsibility to the planet Earth. Human political systems are not well suited to protect life atglobal ranges. National boundaries ignore important ecologicalprocesses; national policies do not favor an equitable distribution of sustainable resources. But there are signs of hope.     

A New Border Zone in Science. Collaboration and Tensions between Modelling Ecologists and Field Naturalists

Modelling ecologists have entered ecology labs. They need large quantities of data to improve their models and are eager to collaborate with field naturalists. This modifies existing relationships between these two groups of natural scientists who have different ways of knowing. We observed how a new border zone was being opened up between modelling ecologists and field naturalists working in a National Botanical Conservatory in France. After an arduous start, due to the initial reluctance of the field naturalists, the modelling ecologists and the field naturalists performed several activities together: they transformed existing data, produced new data, interpreted all these data, articulated research questions and hypotheses. They also created a hybrid database, mixing data from different sources, and they co-authored papers. This clearly changed the professional status of the field naturalists, who felt they were finally treated as genuine research partners. Yet, the modelling ecologists and the field naturalists remained as two distinct groups, with their specific practices, aims, skills and identities. Although collaboration was considered a clear success from both sides, there were some lingering tensions. The field naturalists were still somewhat wary of being downgraded to the status of mere data providers. They were therefore determined to see to it that their work and way of knowing would receive due recognition in the long run.     

Self–Other Relations in Biodiversity Conservation in the Community: Representational Processes and Adjustment to New Actions

This research explores the simultaneous role of two Self–Other relations in the elaboration of representations at the micro‐ and ontogenetic levels, assuming that it can result in acceptance and/or resistance to new laws. Drawing on the Theory of Social Representations, it concretely looks at how individuals elaborate new representations relevant for biodiversity conservation in the context of their relations with their local community (an interactional Other) and with the legal/reified sphere (an institutional Other). This is explored in two studies in Portuguese Natura 2000 sites where a conservation project calls residents to protect an at‐risk species. Study 1 shows that (i) agreement with the institutional Other (the laws) and meta‐representations of the interactional Other (the community) as approving of conservation independently help explain (at the ontogenetic level) internalisation of conservation goals and willingness to act; (ii) the same meta‐representations operating at the micro‐genetic level attenuate the negative relation between ambivalence and willingness to act. Study 2 shows that a meta‐representation of the interactional Other as showing no clear position regarding conservation increases ambivalence. Findings demonstrate the necessarily social nature of representational processes and the importance of considering them at more than one level for understanding responses to new policy/legal proposals. Copyright © 2016 John Wiley & Sons, Ltd.     

TRACING ORIGINS OF TWENTY‐FIRST CENTURY ECOTHEOLOGY: THE POETRY OF CHRISTOPHER SOUTHGATE

With the goal of better understanding how science, religion, and poetic art came together in the work of Christopher Southgate, the authors first explore his spiritual poetry. They come away with a better understanding of the author's commitment to a broad naturalism that contributes, along with his own faith experience, to his prose works in the emerging field of ecotheology. The authors conclude that Southgate's work is part of the worldwide emergence of a theological rationale that supports environmentalism, the protection of species, and the conservation of biodiversity. The authors find Southgate's poetry warm, appealing, accessible, and re‐readable to good effect, but with a thread of danger and warning throughout. Both features are quite appropriate for the environmental movement in the twenty‐first century.