Environmental ethics and future oriented transformation to sustainability in Sub-Saharan Africa

Barau, Aliyu Salisu; Stringer, Lindsay C.; Adamu, Abdalla Uba

doi:10.1016/j.jclepro.2016.03.053

Cited by 20 publications

(15 citation statements)

References 30 publications

(11 reference statements)

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“…This confirms the proposition that since folklores are historically usually passed from the elderly to the younger generation, elderly women have interacted more with the environment and can relate sustainability issues with folklores. This correlates with Barau, Stringer and Adamu (2016) who asserted in their study that women are more frequent users of folklores and other indigenous knowledge than their male counterparts. Research question 2: Do Yoruba poems enhance the mental construct of experience on environmental sustainability?…”

Section: Results and Discussion Of Fi Ndingssupporting

confidence: 78%

“…Mphsha (2015) observed that folklores are environmentally inclined because they are the results of observing human nature, containing fundamental truths about life as observed by people in ancient times. Barau, Stringer and Adamu (2016) conclude that environmental ethics are found in folklores and they can be used to address multiple sustainability threat through grassroots informed actions and attitudes that contribute towards transformation for sustainability.…”

Section: Environmental Transformative Learning Tools Inherent In Folkmentioning

confidence: 98%

“…One of such traditions important for environmental sustainability are indigenous folklores which women use frequently. Barau, Stringer and Adamu (2016) asserted that women use folklores and other indigenous knowledge more than their male counterparts.…”

Section: Introductionmentioning

confidence: 99%

See 2 more Smart Citations

Indigenous folklores as a tool of transformative learning for environmental sustainability in Nigeria

Aanuoluwapo-Ajayi¹,

Olatumil²

2018

Andragoške studije

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Unsustainable environmental practices abound even with efforts majorly concentrated on formal strategies. However, there are local strategies such as indigenous folklores frequently used by elderly women which can be transformative. The study assessed Yoruba folklores as a potential tool for promoting transformative learning with regards to environmental sustainability. It employed a cross-sectional survey design involving 200 elderly females in ten communities of the Ondo North Senatorial District. The six research questions raised for the study were answered descriptively using a 15 item questionnaire. Among other things, the findings revealed that environmentally inclined indigenous folklores have the potential to create a conscious and critical reflection of environmental situations as well as help develop action plan towards environmental sustainability. Additionally, it was recommended that folklores should be incorporated into all efforts towards environmental sustainability with the support of elderly women.

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Section: Results and Discussion Of Fi Ndingssupporting

confidence: 78%

Section: Environmental Transformative Learning Tools Inherent In Folkmentioning

confidence: 98%

See 1 more Smart Citation

Indigenous folklores as a tool of transformative learning for environmental sustainability in Nigeria

Aanuoluwapo-Ajayi¹,

Olatumil²

2018

Andragoške studije

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“…narratives, images and arts-led dialogue) to facilitate that a wide range of stakeholder contributions to 'people and nature' information and knowledge (53 of the total) (e.g. Salisu Barau et al 2016).…”

Section: Inclusive Language and Framingmentioning

confidence: 99%

Disentangling ‘ecosystem services’ and ‘nature’s contributions to people’

Kadykalo

López‐Rodríguez

Ainscough

et al. 2019

Ecosystems and People

183

120

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People depend on functioning ecosystems, which provide benefits that support human existence and wellbeing. The relationship between people and nature has been experienced and conceptualized in multiple ways. Recently, ecosystem services (ES) concepts have permeated science, government policies, multinational environmental agreements, and science-policy interfaces. In 2017, the Intergovernmental Science-Policy Platform on Biodiversity and Ecosystem Services (IPBES) introduced a new and closely related concept-Nature's Contributions to People (NCP). The introduction of NCP has sparked some lively discussion and confusion about the distinguishing characteristics between ES and NCP. In order to clarify their conceptual relation, we identify eleven specific claims about novel elements from the latest NCP literature and analyze how far ES research has already contributed to these corresponding conceptual claims in the existing ES literature. We find a mixed-picture, where on six specific conceptual claims (culture, social sciences and humanities, indigenous and local knowledge, negative contributions of nature, generalizing perspective, non-instrumental values and valuation) NCP does not differ greatly from past ES research, but we also find five conceptual claims (diverse worldviews, context-specific perspective, relational values, fuzzy and fluid reporting categories and groups, inclusive language and framing) where NCP provides novel conceptualizations of people and nature relations.

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“…For example, this argument often emerges in discussions about the key role of diverse indigenous and traditional knowledge in adaptation to climate change 9 . Cultural diversity 9 See, for example, [65]. For more, see also the work of the Local Communities and Indigenous People Platform (LCIPP) within the United Nations Framework Convention on Climate Change (unfccc.int/10475) and the work of the Technical provides a variety of future options open for the human species and individual self-determination.…”

Section: Diverse and Adaptable Milieusmentioning

confidence: 99%

Redefining Sustainability: From Self-Determination to Environmental Autonomy

Droz

2019

Philosophies

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“Sustainability” is widely used by diverse organizations as the normative direction to coordinate common actions. But what should we sustain or maintain? Through philosophical reasoning and a literature review in environmental ethics, this paper explores this question and develops a working definition of “sustainability” that intends to be compatible with the global diversity of worldviews. I argue that sustainability is the maintenance of the conditions of possibility of continuation of (1) self-determining flourishing human existences. It entails (2) maintaining the natural processes of the global environment autonomous to limit the possible harmful consequences of the conflicts of distribution and domination, and (3) cultivating meaningful, diverse, and adaptable nurturing milieus. This definition encompasses the three intricate ideas of self-determination, autonomy of the global environment, and diversity. Self-determination as well as the preservation of the autonomy of global environmental processes are crucial elements to prevent the unescapable domination of some powerful groups and worldviews over others. Diversity is also a key piece of the sustainability puzzle as it provides ranges of options that make self-determination possible. This paper proposes an inclusive and flexible working definition of sustainability that is mindful of the global diversity of worldviews.

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Environmental ethics and future oriented transformation to sustainability in Sub-Saharan Africa

Cited by 20 publications

References 30 publications

Indigenous folklores as a tool of transformative learning for environmental sustainability in Nigeria

Indigenous folklores as a tool of transformative learning for environmental sustainability in Nigeria

Disentangling ‘ecosystem services’ and ‘nature’s contributions to people’

Redefining Sustainability: From Self-Determination to Environmental Autonomy

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