Environmental Communication Theories

Milstein, Tema

doi:10.4135/9781412959384.n130

Cited by 27 publications

(18 citation statements)

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“…The main contribution comes from the VP potential, as the DCS produced by the finite nucleus potential only ( figure 1, curve (b)) is about 10% smaller and does not exhibit a pronounced maximum. We note that the contribution from the anomalous magnetic moment to dσ/dΩ is very small and has the order of magnitude ∼ 10 −4 , that is in agreement with a qualitative estimate given by Milstein [20]. With the help of the optical potential method [21,22], we have also estimated the influence of the strong interaction between the antiproton and the nucleus and found it negligible.…”

Section: Resultssupporting

confidence: 88%

The Coulomb glory effect in collisions of antiprotons with heavy nuclei: relativistic theory

Майорова¹,

Telnov²,

Shabaev³

et al. 2010

J. Phys. B: At. Mol. Opt. Phys.

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Collisions of antiprotons with bare uranium nuclei are studied for scattering angles nearby 180 • in the framework of relativistic theory. The Coulomb glory phenomenon is investigated at energies of the antiprotons in the range 100 eV to 2.5 keV. The vacuum polarization effect and the anomalous magnetic moment of the antiproton are taken into account. The estimations of possible influence of such effects as radiative recombination and antiproton annihilation are given.

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Section: Resultssupporting

confidence: 88%

The Coulomb glory effect in collisions of antiprotons with heavy nuclei: relativistic theory

Майорова¹,

Telnov²,

Shabaev³

et al. 2010

J. Phys. B: At. Mol. Opt. Phys.

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“…The dualist orientation delineates humans from nature and as capable of controlling "the environment, " whereas the mutualist conceptualizes humans and nature as inextricable and as reciprocally constituted. These ontologies are informed by interrelated interests-economic, political, ideological, cultural (Milstein, 2009;Brulle, 2010)-as well as multidimensional engagements of actors with their ecosystems (Ingold, 2000), and are communicated via discursive strategies to define and claim resources and legitimize certain forms of knowledge and action (Schuetze, 2015). This paper is built on environmental communication as a theoretical framework premised upon the notion that the production and communication of ecocultural discourses create certain forms of knowledge that shape the meanings and perceptions humans construct about the environment, which in turn inform environmental behaviors and actions based on the power positions of actors and the communication channels at their disposal (Robbins, 2012).…”

mentioning

confidence: 99%

“Tree Is Life”: The Rising of Dualism and the Declining of Mutualism among the Gedeo of Southern Ethiopia

et al. 2017

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This study investigates ecocultural discourses and practices among the Gedeo in southern Ethiopia within the contexts of globalizing commodification of nature, successive governmental extractivist and conservationist discourses, and increasingly influential colonial present religious systems. Our analysis illustrates ways in which indigenous Gedeo understandings of reciprocal ecological coexistence are rooted in cultural knowledge, values, and customs. However, competing forms of knowledge introduced in the form of governance, commerce, conservation, and religion have resulted in an in-process shift from traditionally, spiritually maintained mutualist human-environment relations to dualist commodified relations, particularly among youth, and dualist expert-reliant conservationist relations emanating from governmental bodies. By examining a traditional meaning system during an explicit process of erasure, the study points to ways local meanings of, and narratives about, ecocultural interactions are produced and communicated within wider contexts of power, and illustrates tensions among traditional, governmental, capitalist, conservationist, and religious environmental ontologies in everyday and institutional practice.

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“…In this case, the premise of a sense of relations-in-place is especially relevant to organizations representing regional Hispanic, and perhaps other, communities. Centralizing a sense of relations-in-place in environmental communication campaigns would highlight interrelated respect and care for place and social relationships; help culturally explain and advocate for traditions such as common land and nature-based communal livelihoods (Kosek, 2006;Macias, 2008); serve to inform and influence policymakers to better represent constituents' culturally particular environmental values; and perhaps lead to restorative ecocultural measures, a growing aim of much environmental communication research (Milstein, 2009). Cox (2007), both an academic and three-time Sierra Club president, argues that environmental communication scholars ''have a responsibility through our work .…”

Section: Discussionmentioning

confidence: 98%