Distinguishing between the source and the locus of value enables environmental philosophers to consider not only what is of value, but also to try to develop a conception of valuation that is itself ecological. Such a conception must address difficulties caused by the original locational metaphors in which the distinction is framed. This is done by reassessing two frequently employed models of valuation, perception, and desire, and going on to show that a more adequate ecological understanding of valuation emerges when these models are fully contextualized in the intersecting life worlds of the ecological community. Ecological evaluation takes place in ongoing encounters between these worlds and a crucial part in this process is assigned to
The key role that animals play in our aesthetic appreciation of the natural world has only gradually been highlighted in discussions in environmental aesthetics. In this paper I make use of the phenomenological notion of 'perceptual sense' as developed by Merleau-Ponty to argue that open-ended expressive-responsive movement is the primary aesthetic ground for our appreciation of animals. It is through their movement that the array of qualities we admire in animals are manifest qua animal qualities. Against functionalist and formalist accounts, I defend and develop an account of expressive-responsive movement as the primary perceptual sense of animals. I go on to suggest that the primacy of movement in aesthetic appreciation of animals is also the primary sense of animal 'wildness' and that a key part of the rewilding paradigm should be the development of such appreciation.
As incoming Editor and Deputy Editor we describe our impression of the current situation that those committed to understanding and upholding environmental values find themselves in. We consider some of the factors that make enviornmental concern difficult to maintain, including conditions that affect us as academics, publishers, global citizens and activists. We describe some of the emerging trends that have appeared in Environmental Values in recent years, in philosophy, ecological economics, critical social science and widening interdisciplinarity in the environmental humanities. We highlight the journal's commitment to engaged, plural and open investigation of environmental values and consider what we might expect and hope for in the coming years.
This article discusses how indigenous groups are using intellectual property rights (IPR) law and how these rights are being expanded. Indigenous groups and their advocates in the United States, Canada, and other countries are experimenting aggressively with IPR to solve a keenly felt problem: how to gain control over what outsiders can use of indigenous culture. The main instruments of intellectual property are ill suited for this job; however, the applications of IPR for tribal groups are not negligible and are providing some legal protections. Indigenous groups and their advocates are also conducting an extensive global campaign to modify or supplement existing IPR instruments to make them more useful for protecting traditional culture. In the interim, indigenous groups are relying on measures at the level of their reservations and tribal governments that, in varying degrees, impose some collective control over outsiders' unfettered appropriation of their cultural information.
Indian tribal groups in the United States and Canada are vigorously asserting cultural ownership of the content of cultures with which they identify, ownership rights that allow them to prevent others from appropriating that content, or to use it only with conditions. Additionally, they assert the right to their own cultural futures, to practice an evolving cultural form with sufficient natural and fiscal resources to be viable, and the right to be treated respectfully by the dominant society. These rights claims take various forms, and have encountered varying levels of success. Five types of rights assertions are reviewed here.
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