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Socio-environmental conflicts spread globally and put into question the currently hegemonic governance of socio-ecological relations. Such conflicts range from the struggles against mega-projects and noxious infrastructures for waste management to campaigns against the privatization of the commons and their capitalistic use. It seems to us that what these processes make visible is the antagonism between practices of dispossession of human as well as non-human natures which establish new commodity frontiers and the needs of human as well as non-human populations. This fundamental conflict is not sectorial and cannot be situated in a limited space; rather, it affects nature as a whole, the environment as the common basis for all living beings – that environment-in-common which the perspective of world-ecology recognizes as oikeios, as the creative, historical and dialectical relation between species and their environments, hence between human and non-human natures. We welcome submission which aim at fostering debate on the links between socio-environmental conflicts and the reproduction of capitalist socio-ecological relations. We encourage discussion on theoretical and methodological approaches whose goal is the overcoming of the Cartesian dualism between nature and culture from the standpoint of a critique of ruling power relations (with specific regard to their socio-ecological dimension). We are particularly interested on inter/multidisciplinary contributions which are able to differentially combine empirical and theoretical insights in the context of an analysis of extractivist capitalism, of world-ecology and of political ecology. Thus, we welcome abstract on the following issues (amongst others): Socio-environmental conflicts on/against the localization of infrastructures and mega-projects; Commons-related conflicts; Political ecology as a theoretical perspective; Degrowth: analysis, critique, perspectives; Cases of public policies (regional, national, local) supporting socio-ecological programs which are alternative to the ruling ones.
Glocalism
Culture and Politics in the Age of Globalization: Some Suggestions from Two Italian Philosophers2018 •
Over the past few decades, the global phenomenology of political power has changed. Unlike what happened in the past, increasingly the practical applications of scientific discoveries are no longer immediately or exclusively used by the legally formalized political power. They are consumed and disseminated throughout civil society escaping from the old logic of the legitimate power or judicial power and generating a new political power, which could be defined as “glocal”. All these new dynamics can be better understood through the lenses offered by past philosophical dialogues on the same topics and in this case we can enrich our perspective from a discussion, which was developed in mid-twentieth century Italy. In 1950, the formal establishment of the Société Européenne de Culture took place in Venice with the hope of building a bridge between West and East political Europe. Through constant reflection on the general development of European society, this cultural institution tried to focus on priorities regarding theory and practice, in order to foster cultural positions that could take ethical-political responsibilities regarding understanding, collaboration and peace. This commitment was theoretically founded on the concept of “politics of culture”, formulated by Umberto Campagnolo and expressed in a session of the General Assembly in November 1951 and later in January of 1952, Norberto Bobbio gave notice of it in the “Rivista di Filosofia” (“Journal of Philosophy”), sharing the principles expressed by Campagnolo. The theoretical dialogue between the two philosophers intensified at the beginning of the 60s, when it became clear that the common civil commitment sprang from a different conception of philosophy and politics.
2023 •
The title of this special issue, Cross-Cultural Articulations of Italian Ecocriticism, indicates the theoretical framework from which we move — material ecocriticism — and the direction in which we want to take it — cross-cultural exchanges — starting from an Italian viewpoint. According to this framework, matter is densely storied, yet stories are not the same for all human or nonhuman inhabitants of an ecosystem. The narrative patterns they articulate depend on the embodiment of the entities participating in the encounter, the senses and technological apparatuses engaged in interpreting them, and the cultural, social, and political positionalities of the participants. Conversely, material stories affect those who explore them in complex ways contingent upon the encounter, the body and cultural background of the explorers, and their position within power relations. This introduction and the special issue articles expand scholarship developed at the crossroads of Italian studies and ecocriticism in the last thirty years.
Oxford Research Encyclopedia of Environmental Science
Environmental Humanities and ItalyItaly has suffered severe depopulation of its mountains over the past six decades. National and European environmental legislation has been aiming to arrest depopulation by promoting local economic development as well as nature conservation. Cultural and social struggles remain between managers of the protected areas and local populations. By exploring the conflict in the Parco Nazionale dei Monti Sibillini, a protected area in the Central Apennines, this work reveals how professional ecologists seem to conceive a universalistic form of possession and management of nature that excludes local traditional uses and knowledge. The needs and expectations of the local communities are overlooked and the bureaucratized forms of nature protection, in addition to the continuous, strenuous political negotiations between the park and the local administrations, tend to nourish feelings of disillusion and hostility towards the park. Perhaps, the time has come to affirm a principle of democracy of knowledge and the need for a participative political ecology. En Italie, au cours des soixante dernières années les montagnes furent dépeuplée massivement. La législation nationale et européenne de l'environnement a essayé d'arrêter cette dépopulation par la promotion du développement local et de la conservation des ressources naturelles. Cependant, la mise en place de cette politique a produit des conflits culturels et sociaux entre les gestionnaires des aires protégées et les populations locales. A travers l' analyse des conflits dans le Parc National des Monts Sibillini, une zone protégée dans l' Apennin central en Italie, ce travail montre comment les écologistes semblent partager une conception universaliste du patrimoine et de la gestion de la nature qui exclut les pratiques et les savoirs traditionnels. Les besoins et les attentes des communautés locales sont négligées et les formes bureaucratiques de conservation de la nature, en plus des négociations politiques dures et continues entre le Parc et les pouvoirs locaux, produisent des sentiments de désillusion et d'hostilité à l'égard du Parc. Peut-être le moment est venu d'affirmer un principe de démocratie de la connaissance et la nécessité d' une ecologie politique participative. In Italia si è assistito a un intenso spopolamento della montagna negli ultimi 60 anni. La legislazione ambientale nazionale ed europea ha cercato di frenare lo spopolamento attraverso la promozione dello sviluppo locale e della conservazione delle risorse naturali. Tuttavia esistono conflitti culturali e sociali tra i manager delle aree protette e popolazioni locali . Attraverso l'analisi del conflitto nel Parco nazionale dei monti Sibillini, un' area protetta nell' Appennino centrale, questo lavoro mostra come gli ecologisti sembrano condividere una concezione universalistica di possesso e gestione della natura che esclude gli usi e i saperi tradizionali. I bisogni e le aspettative delle comunità locali sono trascurati e forme burocratizzate di protezione della natura in aggiunta a negoziazioni politiche dure e continue tra il Parco e le amministrazioni locali, tendono ad alimentare sentimenti di disillusione e ostilità nei confronti del Parco. Forse è venuto il tempo di affermare un principio di democrazia della conoscenza e il bisogno di una ecologia politica partecipata.
This article describes and analyzes the Expo 2015 in Milan, building on the work of Alf Hornborg on the 'Machine' to discusses material and ideological processes of this mega-project. Hornborg calls attention to the social inequalities enabling the employment of technology in production (not only in the capitalist world-economy) and to its cultural underpinnings, among them money fetishism. With mega-events, the geoculture of the capitalist world-economy extols 'growth' and 'development' and celebrates the interstate system, legitimating public expenditures with a media-hyped importance of the event. The cultural force of mega-events obtains social acceptance of the unequal exchanges at their material core. Under Expo 2015's slogan "Feeding the planet, energy for life", agricultural land was destroyed to build a cement platform the size of a small city in a space of unbounded capitalism where labor laws were suspended and fiscal advantages were granted to firms. The Italian state paid for the basic infrastructure, while foreign states (and the corporations present) provided for their own pavilions. Ideologically, Expo 2015 celebrated the capacity of states and the transnational companies to 'technological advances.' Technology was presented as an autonomous force in history, propagating a vision of humanity acting on nature through a 'purified' technology independent of social relations of production. The 'Milan Charter', the Expo's cultural legacy, produced and reproduced the hegemonic geoculture which presents technology as the solution to social problems. Cet article décrit et analyse l'Expo 2015 à Milan, sur la base des travaux de Alf Hornborg sur la « la Machine » pour débattre les processus matériels et idéologiques de ce méga-projet. Hornborg attire l'attention sur les inégalités sociales permettant l'emploi de la technologie dans la production (non seulement dans l'économie-monde capitaliste) et sur ses fondements culturels, entre eux les fetichisme pour l'argent. Avec les méga-événements, la géoculture de l'économie-monde capitaliste exalte la « croissance » et le « développement » et célèbre le système inter-États, légitimant les dépenses publiques avec une importance médiatiquement exaltée de l'événement. La force culturelle de les méga-événements obtient l'acceptation sociale des échanges inégaux à leur base matérielle. Sous le slogan de l'Expo 2015 « Nourrir la planète, énergie pour la vie », des terres agricoles ont été détruite pour construire une plate-forme de ciment la taille d'une petite ville dans un espace du capitalisme sans limites où les lois du travail ont été suspendues et avantages fiscaux ont été accordés aux entreprises. L'État italien a payé pour l'infrastructure de base, alors que les États étrangers (et les enterprises présentes) l'ont fait pour leurs pavillons propres. Idéologiquement, l'Expo 2015 a célébré la capacité des États et des enterprises transnationales aux « avancées technologiques ». La technologie a été présenté comme une force autonome dans l'histoire, avec la propagation d'une vision de l'humanité agissant sur la nature par l'intermédiaire d'une technologie « purifiée », c'est à dire indépendant des rapports sociaux de production. La « Charte de Milan », représentée comme héritage culturel de l'Expo, produit et reproduit la géoculture hégémonique qui présente la technologie comme la solution aux problèmes sociaux. En este artículo se describe y analiza la Expo 2015 en Milán, basándose en el trabajo de Alf Hornborg sobre la 'Máquina' para discutir los procesos ideológicos y materiales de este megaproyecto. Hornborg llama la atención sobre las desigualdades sociales que permiten el empleo de la tecnología de la producción (no sólo en la economía-mundo capitalista) y sus fundamentos culturales, entre ellos el fetichismo para el dinero. Con los grandes eventos, la geocultura de la economía-mundo capitalista exalta el 'crecimiento' y el 'desarrollo' y celebra el sistema inter-Estados, legitimando el gasto público con la importancia del evento, exaltada para los medios de comunicación. La fuerza cultural de la empresa megaeventos obtiene la aceptación de los intercambios desiguales que estan en su núcleo material. Bajo el tema de la Expo 2015 "Alimentar el planeta, energía para la vida", tierra agrícola fue destruida para construir una plataforma de cemento del tamaño de una pequeña ciudad creando un espacio sin límites del capitalismo, donde se suspendieron las leyes laborales y se otorgaron ventajas fiscales a las empresas. El Estado italiano pagò por la infraestructura básica, mientras que los Estados extranjeros (y las corporaciones presentes) pagaron para sus propios pabellones. Ideológicamente, la Expo 2015 celebró la capacidad de los Estados y de las empresas transnacionales a los « avances tecnológicos ». La tecnología fue presentada como una fuerza autónoma en la historia, por la propagación de una visión de la humanidad que actúa sobre la naturaleza a través de una tecnología 'purificada' independiente de las relaciones sociales de producción. La "Carta de Milán", representada como el legado cultural de la Expo, produce y reproduce la geocultura hegemónica que presenta la tecnología como la solución a los problemas sociales.
2024 •
Routledge Handbook of Chinese Medicine
Vietnam in the pre-modern period2022 •
Examining Information Literacy in Academic Libraries (pp. 48-82), IGI Global
Empowered Minds: Navigating Digital Seas with Emerging Information Literacy Framework2024 •
2013 •
The Restoration of Wall Paintings in Several Armenian Churches of First Christian Ages
THE RESTORATION OF WALL PAINTINGS IN SEVERAL ARMENIAN CHURCHES OF FIRST CHRISTIAN AGES2019 •
2015 •
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Khulna University studies
Sensory and Biochemical Quality Changes of Catla (Catla Catla) in Immediate and Delayed Icing and at Ambient Temperature2022 •
Astronomy & Astrophysics
A combined HST and XMM-Newton campaign for the magnetic O9.7 V star HD 548792017 •