A Critique of (Weak) Anthropocentric Geoethics

Frigo, Giovanni; Ifanger, Luiz Anselmo Costa Nascimento

doi:10.1007/978-3-030-79028-8_5

Cited by 3 publications

(1 citation statement)

References 27 publications

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“…Most of the world's religions, for example, view nature as a theological system, consequently leading to the belief in the ultimate reality of God. In this case, various cases of natural destruction to the forced taking of indigenous peoples' land with all the exploitation experienced are manifestations of an ecological understanding that only prioritises human needs (Frigo & Ifanger, 2021).…”

Section: Indigenous Women's Interpretation Of Naturementioning

confidence: 99%

Protecting Nature: Religious Ecofeminism in Indigenous Women’s Movements

Adawiah

2023

Wawasan J. Ilm. Agama dan Sos. Budaya

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This study aims to analyse the indigenous women's movement to protect nature using the perspective of religious ecofeminism. The Indigenous People Alliance of Indonesia (Aliansi Masyarakat Adat Nusantara-AMAN) documented 13 cases of indigenous territory seizure, affecting 103,717 indigenous people and 251 hectares of indigenous territories. Consequently, the patterns of indigenous knowledge related to spirituality, as lived by indigenous women, prompt them to respond to the exploitation of nature. This research seeks to confirm the basic thesis of ecofeminism that links the domination of women and nature. The study employs qualitative methods, utilising text data from online media such as Twitter. The selection of data sources is based on the role of online media as a space for the representation of indigenous women and indigenous peoples. The main findings indicate that indigenous women have successfully positioned themselves at the forefront of nature protection through their movements. The indigenous women's movement to protect nature exemplifies a relationship based on indigenous understanding and knowledge, which is inseparable from the interpretation of nature itself. Equally important, the response of indigenous women reflects the interpretation of humans and nature as interdependent entities that provide sustenance, a concept known as religious ecofeminism. This concept embodies a cultural and religious understanding of the cosmology of life. The study contributes to raising awareness of the critical role of indigenous women in environmental conservation and demonstrates that their movements are grounded in religious ecofeminism values.

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Section: Indigenous Women's Interpretation Of Naturementioning

confidence: 99%

Protecting Nature: Religious Ecofeminism in Indigenous Women’s Movements

Adawiah

2023

Wawasan J. Ilm. Agama dan Sos. Budaya

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Shallow vs. Deep Geoethics: Moving Beyond Anthropocentric Views

Frigo,

Ifanger,

Greco

et al. 2024

J Agric Environ Ethics

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At its inception, geoethics was envisioned as a type of professional ethics concerned with the moral implications of geoscientific research, applications, and practices. More recently, however, some scholars have proposed versions of geoethics as public and global ethics. To better understand these developments, this article considers the relationship between geoethics and environmental ethics by exploring different aspects of the human-nature relation (i.e., the moral status and role of humans in relation to the non-human world). We start by noting that the main strains of geoethical thought elaborated so far represent examples of environmental virtue ethics and defend moral weak anthropocentric positions (e.g., “ethical”, “responsible” or “enlightened” anthropocentrism). Some scholars propose that such weak anthropocentric geoethics can synthesize the different positions in environmental ethics and move beyond them toward a novel and distinct approach. We compare the meaning and the use of the term “anthropocentrism” in both environmental ethics and geoethics, stressing that although geoethics is inevitably epistemically anthropocentric (i.e., anthropogenic), it does not need to be morally anthropocentric. We consider the compatibility of non-anthropocentric stances with current geoethical theory and argue for the integration of normative non-anthropocentric accounts (e.g., ecocentric) into geoethical debates and geoscience education.

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Human, all too human? Anthropocene narratives, posthumanisms, and the problem of “post-anthropocentrism”

Biswas Mellamphy,

Vangeest

2024

The Anthropocene Review

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What role do contemporary narratives and counter-narratives play in policy regarding the Anthropocene crisis? Given the centrality of the anthropos in the Anthropocene, what conditions might make possible a “post-anthropocentric” or “non-anthropocentric” narrative? Tracing the production of both dominant and counter-narratives, the struggle for narrative power centers the role of the anthropos in the Anthropocene. The standard narrative—“strong anthropocentrism”—maintains humanist assumptions relating to the “control” and “cultivation” of the non-human. In contrast, counter-narratives, from both alter-humanist eco-centric and post-humanist positions, attempt to de-center human-centrism toward more egalitarian responses to the Anthropocene. Despite these attempts at de-centering human spheres of influence, this article argues that these counter-narratives maintain a “weak anthropocentrism,” given their maintenance of human volition and intentionality. The production of “post-anthropocentric” or “non-anthropocentric” narratives of the Anthropocene crisis would require speculative moves beyond the human: toward human abolition and disconnection.

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A Critique of (Weak) Anthropocentric Geoethics

Cited by 3 publications

References 27 publications

Protecting Nature: Religious Ecofeminism in Indigenous Women’s Movements

Protecting Nature: Religious Ecofeminism in Indigenous Women’s Movements

Shallow vs. Deep Geoethics: Moving Beyond Anthropocentric Views

Human, all too human? Anthropocene narratives, posthumanisms, and the problem of “post-anthropocentrism”

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