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Ecology of Everyday Life examines the ecological impulse as a 'desire for nature', a desire that emerges as people within industrial capitalist contexts respond to the personal and aesthetic, rather than the physical and political implications of ecological breakdown. While exploring the historical causes of this romantic 'desire for nature', Heller also offers a way to reconstruct ideas of both `nature' and 'desire', drawing from feminist, anarchist, and social ecological theory. She provides an activist response to ecological questions, arguing that the ecology movement too often links ecological problems to personal, psychological, and spiritual concerns, rather than to concerns of social justice. Yet rather than dismiss such personal and qualitative concerns, Heller links the desire for a more meaningful and integral quality of life to the activist impulse itself. Questioning assumptions about 'nature', 'desire', and 'the ecological agenda', the author encourages readers to consider new ways of desiring nature that entail changes not only in personal life-style and outlook, but changes in social institutions as well. Chaia Heller holds a MA in psychology and has worked for many years as a clinical social worker counselling and advocating for women struggling with issues of domestic abuse and poverty. In addition, she has had a long career as a teacher and international lecturer in the fields of social ecology and ecofeminism and is currently on the faculty at the Institute for Social Ecology. She also teaches at the University of Massachusetts where she is pursuing a PhD.
Nature is all around us, in the beautiful but also in the unappealing and functional, and from the awe-inspiring to the mundane. It is vital that we learn to see the agency of the natural world in all things that make our lives possible, comfortable and profitable. The Ecology of Everyday Things pulls back the veil of our familiarity on a range of ‘everyday things’ that surround us, and which we perhaps take too much for granted. This key into the magic world of the everyday can enable us to take better account of our common natural inheritance. Professor James Longhurst, Assistant Vice Chancellor, University of the West of England (UWE Bristol) For many people, ecosystems may be a remote concept, yet we eat, drink, breathe and interface with them in every moment of our lives. In this engaging textbook, ecosystems scientist Dr. Mark Everard considers a diversity of ‘everyday things’, including fascinating facts about their ecological origins: from the tea we drink, to the things we wear, read and enjoy, to the ecology of communities and space flight, and the important roles played by germs and ‘unappealing creatures’ such as slugs and wasps. In today’s society, we are so umbilically connected to ecosystems that we fail to notice them, and this oversight blinds us to the unsustainability of everyday life and the industries and policy environment that supports it. The Ecology of Everyday Things takes the reader on an enlightening, fascinating voyage of discovery, all the while soundly rooted in robust science. It will stimulate awareness about how connected we all are to the natural world and its processes, and how important it is to learn to better treat our environment. Ideal for use in undergraduate- and school-level teaching, it will also interest, educate, engage and enthuse a wide range of less technical audiences.
A bold rethinking of urban political ecology
Spiritual Ecology: 10 Practices to Reawaken the Sacred in Everyday Life offers inspiring and practical guidance for reconnecting to the sacred in every day life and transforming our relationship with the Earth. Describing the power of simple, daily practices such as Walking, Gardening, Cooking with Love, and Prayer, this small book supports profound changes in how we think about and respond to the ecological crisis of our times. Our groundbreaking book, Spiritual Ecology: The Cry of the Earth, (now in its second edition)—which included spiritual perspectives on climate change, species loss, deforestation, and other aspects of our present environmental crises from renowned spiritual teachers, scientists, and indigenous leaders—drew an overwhelmingly positive reaction from readers, many of whom are asking: "What can I do?" Spiritual Ecology: 10 Practices to Reawaken the Sacred in Everyday Life answers that question with inspiring, personal anecdotes from the author—Sufi teacher Llewellyn Vaughan-Lee—and simple practices we all can do. Rooted in the mystical foundation of the world's great spiritual traditions, with a particular connection to Sufism, these timeless practices remind readers of our deep connections to life, each other, and the Earth, and invite a return of meaning to our desecrated world. As Rumi says, "there are a thousand ways to kneel and kiss the ground," and it is this sacred ground that is calling to us, that needs our living presence, our attentiveness. This small book offers simple ways to reconnect so that we can once again feel the music, the song of our living connection with the Earth. "This small book, exquisite in its luminous simplicity, brings me home to my life. Even in a dark time, its practices center me in a sense of the sacred, our birthright." —JOANNA MACY, teacher, activist, and author of Coming Back to Life: The Updated Guide to the Work That Reconnects “Llewellyn Vaughan-Lee's book on practices for Spiritual Ecology in everyday life awakens us to the potential to take small steps towards big transformation. It overcomes the artificial divide between nature and humans, and spirituality and action. No matter who we are, where we live, these are steps each of us can take.” —VANDANA SHIVA, activist and author “A beautiful book. Llewellyn Vaughan-Lee and Hilary Hart do a brilliant job sharing simple and powerful practices that help readers connect to the sacredness within nature, the earth, and our own daily lives.” —SANDRA INGERMAN, author, Walking in Light: The Everyday Empowerment of Shamanic Life
Your house is flooded by 'unseasonal' heavy rain. What do you learn from this experience? Do you shrug your shoulders and call your insurer? Or do you choose to learn about climate change, switch to renewable energy and lobby politicians? In this insightful book, John Blewitt explores the possibilities for developing a sustainable society through 'lifelong learning' that is, learning that happens in everyday environments and activities as diverse as shopping, community, 'edutainment', information and communication technology, the internet, broadcasting, people's experience of place and space, green building, social networks and consumer culture. Drawing on a range of sociological, anthropological and educational studies as well as new research, The Ecology of Learning is ideal for educators, teachers, corporate trainers and consultants working to integrate environmental education, sustainability and innovation in non-traditional learning situations. The coverage is extensive, with an accessible but informed engagement with both theory and practice and a wide range of examples. Throughout, the voices, stories and experiences of many people are used to illustrate the ways people may reshape our understanding of learning and sustainability.
The nineteenth-century saw a significant transformation in the United States. In one short century, the nation had seen the populating of the Great Plains and West, the decimation of native Indian tribes, the growth of national transportation and communication networks, and the rise of major cities. The century also witnessed the destruction of the nation's forests, battles over land and water, and the ascent of agribusiness. With these changes in resource use patterns and values came a concordant shift in attitudes toward nature. Conservation and preservation emerged as watchwords for the 1900s. The century that started with an attitude of environmental conquest thus ended by embracing conservation and a new environmental awareness.
Our Unsustainable Life: Why We Can't Have Everything We Want With the concept of the Imperial Mode of Living, Brand and Wissen highlight the fact that capitalism implies uneven development as well as a constant and accelerating universalisation of a Western mode of production and living. The logic of liberal markets since the 19thCentury, and especially since World War II, has been inscribed into everyday practices that are usually unconsciously reproduced. The authors show that they are a main driver of the ecological crisis and economic and political instability. The Imperial Mode of Living implies that people's everyday practices, including individual and societal orientations, as well as identities, rely heavily on the unlimited appropriation of resources; a disproportionate claim on global and local ecosystems and sinks; and cheap labour from elsewhere. This availability of commodities is largely organised through the world market, backed by military force and/or the asymmetric relations of forces as they have been inscribed in international institutions. Moreover, the Imperial Mode of Living implies asymmetrical social relations along class, gender and race within the respective countries. Here too, it is driven by the capitalist accumulation imperative, growth-oriented state policies and status consumption. The concrete production conditions of commodities are rendered invisible in the places where the commodities are consumed. The imperialist world order is normalized through the mode of production and living.
Humans have always been influenced by natural landscapes, and always will be—even as we create ever-larger cities and our developments fundamentally change the nature of the earth around us. In Human Ecology, noted city planner and landscape architect Frederick Steiner encourages us to consider how human cultures have been shaped by natural forces, and how we might use this understanding to contribute to a future where both nature and people thrive. Human ecology is the study of the interrelationships between humans and their environment, drawing on diverse fields from biology and geography to sociology, engineering, and architecture. Steiner admirably synthesizes these perspectives through the lens of landscape architecture, a discipline that requires its practitioners to consciously connect humans and their environments. After laying out eight principles for understanding human ecology, the book’s chapters build from the smallest scale of connection—our homes—and expand to community scales, regions, nations, and, ultimately, examine global relationships between people and nature. In this age of climate change, a new approach to planning and design is required to envision a livable future. Human Ecology provides architects, landscape architects, urban designers, and planners—and students in those fields— with timeless principles for new, creative thinking about how their work can shape a vibrant, resilient future for ourselves and our planet.
The rise of industrial capitalism in the nineteenth century forged a new ecological order in North American and Western European states, radically transforming the environment through science and technology in the name of human progress. Far less known are the dramatic environmental changes experienced by Eastern Europe, in many ways a terra incognita for environmental historians and anthropologists. A New Ecological Order explores, from a historical and ethnographic perspective, the role of state planners, bureaucrats, and experts—engineers, agricultural engineers, geographers, biologists, foresters, and architects—as agents of change in the natural world of Eastern Europe from 1870 to the early twenty-first century. Contributors consider territories engulfed by empires, from the Habsburg to the Ottoman to tsarist Russia; territories belonging to disintegrating empires; and countries in the Balkan Peninsula, Central and Eastern Europe, and Eurasia. Together, they follow a rhetoric of “correcting nature,” a desire to exploit the natural environment and put its resources to work for the sake of developing the economies and infrastructures of modern states. They reveal an eagerness among newly established nation-states, after centuries of imperial economic and political impositions, to import scientific knowledge and new technologies from Western Europe that would aid in their economic development, and how those imports and ideas about nature ultimately shaped local projects and policies.
After uncovering the oppressive dichotomies of male/female and nature/culture that underlie contemporary environmental problems, Feminist Ecocriticism focuses specifically on emancipatory strategies employed by ecofeminist literary critics as antidotes, asking what our lives might be like as those strategies become increasingly successful in overcoming oppression. Thus, ecofeminism is not limited to the critique of literature, but also helps identify and articulate liberatory ideals that can be actualized in the real world, in the process transforming everyday life. Providing an alternative to rugged individualism, for example, ecofeminist literature promotes a more fulfilling sense of interrelationship with both community and the land. In the process of exploring literature from ecofeminist perspectives, the book reveals strategies of emancipation that have already begun to give rise to more hopeful ecological narratives.