Search Results (10)

Understanding the relationship between humans and elephants is of particular interest for reducing conflict and encouraging coexistence. This paper reviews the ecological relationship between humans and Asian elephants (Elephas maximus) in the rainforests of the Malay Peninsula, examining the extent of differentiation of spatio-temporal and trophic niches. We highlight the strategies that people and elephants use to partition an overlapping fundamental niche. When elephants are present, forest-dwelling people often build above-the-ground shelters; and when people are present, elephants avoid open areas during the day. People are able to access several foods that are out of reach of elephants or inedible; for example, people use water to leach poisons from tubers of wild yams, use blowpipes to kill arboreal game, and climb trees to access honey. We discuss how the transition to agriculture affected the human–elephant relationship by increasing the potential for competition. We conclude that the traditional foraging cultures of the Malay Peninsula are compatible with wildlife conservation. Full article

This article will begin with an overview of the sources of our cultural addiction to patriarchal culture and its values in Western cultures. Of particular importance to this was the development of the daughter languages of Sanskrit with their dualistic structure. A further major source lies in the Biblical Genesis creation text and subsequent Western philosophy and theology. These things together supported the delusional consciousness which led to individual suffering and the exploitation of others and the earth. The article will then look briefly at some of this addiction’s manifestations and their effects and then explain how Buddhist practice can help with the withdrawal process and foster a ‘new’ way of life although it must be acknowledged that there are real questions as to whether Buddhist practice will be used extensively enough to do so in time to save us from ourselves. Full article

Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s swaraj as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his ahimsa. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s ahimsa and satyagraha. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning. Full article

Indonesia’s new planned capital in East Kalimantan is being touted as a “smart, green, beautiful and sustainable city” but has stoked fears of massive environmental damage to the island of Borneo, one of the world’s most important biodiversity hotspots and carbon sinks. Precedents of other planned capitals can contribute to an understanding of the potential long-term impacts of Indonesia’s new capital. We used historical nighttime lights to quantitatively assess the spatial growth footprint of 12 previous planned capitals, and conducted land-use analyses to identify the potential environmental impacts on Borneo’s natural environment. Our assessment suggests that it is likely that the direct footprint of the new capital could grow rapidly, expanding over 10 km from its core in less than two decades and over 30 km before mid-century. We identified sensitive ecosystems which may be affected by the new capital’s direct and indirect footprint, such as forest reserves, mangrove and peat. Deforestation emissions from the new capital’s direct (30 km) and indirect (200 km) footprint could be approximately 50 MtCO_2e and 2326 MtCO_2e respectively, equivalent to 2.7% and 126% of Indonesia’s 2014 greenhouse gas emissions. We discuss how planned capitals can spatially restructure the socio-political geographies of cities and nation-states by interacting with meanings, symbolisms and power relations, which may aggravate environmental impacts but also be seized upon as a catalyst for improving environmental performance in Borneo and Indonesia. Finally, we recommend the use of best practices in impact assessment and sustainability as a necessary first step towards protecting Borneo. Full article

Captive grizzly bears, like their wild counterparts, engage in considerable variability in their seasonal and daily activity. We documented the year-long activity of two grizzly bears located at the Woodland Park Zoo in Seattle, Washington. We found that behaviors emerged in relation to month-to-month, seasonal, and time of day (hour-to-hour) observations, and events that occurred on exhibit, such as daily feedings. Seventeen behaviors split into seven classes of behavior were observed during their on-exhibit time over a 13-month period. Inactivity was the most frequent class of responses recorded, with most inactive behaviors occurring during the winter months. Both stereotypic and non-stereotypic activity emerged during the spring and summer months, with stereotypic activity occurring most frequently in the morning and transitioning to non-stereotypic activity in the latter part of the day. Results are discussed with respect to how captive grizzly bear behaviors relate to their natural seasonal and daily activity, as well as how events, such as feeding times and enrichment deliveries, can be used to optimize overall captive bear welfare. Full article

Yoga is a holistic discipline originating in ancient India. Yoga has links with Hinduism, Buddhism and Jainism based on a shared philosophical framework of unity with all beings and belief in ahimsa, meaning non-harming. There is debate in the international yoga community about the spiritual, ethical and health-related links between yoga and plant-based diets. This mixed methodology research investigates the beliefs about the moral status of farmed animals and attitudes towards plant-based diets of UK yoga teachers. A sequential mixed-methods design employing a questionnaire and semi-structured interviews is used. This paper focuses on the questionnaire-based phase of the research. Key results are: (i) UK yoga teachers have very progressive beliefs about the moral status of farmed animals; (ii) 29.6% of UK yoga teachers follow a plant-based diet (n = 446), which is 25-fold the proportion in the wider UK population; (iii) 73.9% desire to follow a plant-based diet; (iv) 68.6% regard plant-based diets as best aligned to their yogic practice; and (v) UK yoga teachers with more progressive beliefs about farmed animals and with more self-reported knowledge of agriculture abstain from consuming animal products to a greater extent. The far higher proportions of UK yoga teachers following vegetarian and plant-based diets, relative to the wider population, are likely based on applying yogic teachings such as the principle of ahimsa through abstaining from the consumption of animal products. Full article

From proclaiming the equality of all life forms to the stringent emphasis placed upon nonviolent behavior (ahimsa), and once more to the pronounced intention for limiting one’s possessions (aparigraha), Jainism has often been pointed to for its admirably ecofriendly example. Incorporating some of this eco-friendliness into its design for ethical vow taking, the Jain-inspired Anuvrat Movement, founded in 1949 by Acharya Sri Tulsi, today offers some arguably vital relevance for the urgent modern task to live eco-consciously. While such relevance includes, most explicitly, Anuvrat’s final vow (vow eleven) which calls for practitioners to “refrain from such acts as are likely to cause pollution and harm the environment,” and to avoid the “cutting down of trees” and the “wasting of water,”¹ it also includes several of Anuvrat’s other vows as well, which carry significance on a more implicit level. Hence, presenting some of the basic history and philosophy behind Anuvrat, this article also analyzes its potential for ensuring ethical (and eco-conscious) behavior via its hallmark mechanism of vow restriction—a modality of arguably potent strategic and motivational value. Altogether, while first providing a brief inventory of Jain ecological practice in general, the article will then turn its attention to Anuvrat, arguing that when it comes to the modern eco-conscious imperative to “live simply so that others may simply live” (as the popular adage has it), there is indeed much that Anuvrat has to offer. Full article

China’s Belt and Road Initiative (BRI) is the largest infrastructure scheme in our lifetime, bringing unprecedented geopolitical and economic shifts far larger than previous rising powers. Concerns about its environmental impacts are legitimate and threaten to thwart China’s ambitions, especially since there is little precedent for analysing and planning for environmental impacts of massive infrastructure development at the scale of BRI. In this paper, we review infrastructure development under BRI to characterise the nature and types of environmental impacts and demonstrate how social, economic and political factors can shape these impacts. We first address the ambiguity around how BRI is defined. Then we describe our interdisciplinary framework for considering the nature of its environmental impacts, showing how impacts interact and aggregate across multiple spatiotemporal scales creating cumulative impacts. We also propose a typology of BRI infrastructure, and describe how economic and socio-political drivers influence BRI infrastructure and the nature of its environmental impacts. Increasingly, environmental policies associated with BRI are being designed and implemented, although there are concerns about how these will translate effectively into practice. Planning and addressing environmental issues associated with the BRI is immensely complex and multi-scaled. Understanding BRI and its environment impacts is the first step for China and countries along the routes to ensure the assumed positive socio-economic impacts associated with BRI are sustainable. Full article

Clavicipitaceous fungi producing ergot alkaloids were recently discovered to be epibiotically associated with peltate glandular trichomes of Ipomoea asarifolia and Turbina corymbosa, dicotyledonous plants of the family Convolvulaceae. Mediators of the close association between fungi and trichomes may be sesquiterpenes, main components in the volatile oil of different convolvulaceous plants. Molecular biological studies and microscopic investigations led to the observation that the trichomes do not only secrete sesquiterpenes and palmitic acid but also seem to absorb ergot alkaloids from the epibiotic fungal species of the genus Periglandula. Thus, the trichomes are likely to have a dual and key function in a metabolic dialogue between fungus and host plant. Full article

Focusing on the UK’s Hindu community, this explores some modes for the communication of pro-sustainability messages and their affective strength. These campaigns employ the community-center role of many UK Hindu temples to connect Hindu congregations to the cause of environmental sustainability through the medium of Hindu scripture and tradition. The international Hindu Bhumi Project (and its larger “Many Heavens, One Earth” interfaith initiative) provide an umbrella for such pedagogic initiatives. Two are described. First is the festival-ground-based Karma to Climate Change (K2CC) campaign, which encourages pilgrims to pledge pro-sustainability lifestyle changes as part of their religious practice. The second, the Ahimsa Project, is devoted to the popularization and production of ethically pure, cruelty/slaughter free milk, which encourages people to develop greater empathy for the wellbeing of their fellow creatures and, ultimately, to abhor the casual slaughter of animals for meat. These projects are driven by the enthusiasm and concern of a younger generation of British-born Hindu people and their impacts are felt both through the campaigns themselves and the family structures of the volunteers who participate. Full article