Ecological Justice

Environmental law innovation is a feature of jurisprudence in the Philippines, which is world famous for the decision of its Supreme Court in 1993 in the case Oposa v Factoranwhich is often, somewhat erroneously, perceived as having conferred legal standing on generations of people as yet unborn. Other environmental initiatives of the Supreme Court are also well-known. Further, the Court has promulgated decisions that incorporate the ideas of 'intergenerational equity' and 'continuing mandamus' as environmental tools. The Court has also promulgated 'Rules of Procedure for Environmental Cases' to provide, among other things, for faster responses to be taken to environmental emergencies through the Writ of Kalikasan ('kalikasan' meaning 'nature'). These initiatives, however, have not been as successful in practice as it was hoped they would have been. The Court's doctrines are commonly misunderstood and have faced opposition, even from within the Court itself; and the Writ of Kalikasan has been conservatively applied by courts, which allows continuing environmental trauma to occur. This article examines the gaps in both case law and the Rules of Procedure and makes recommendations for improving the Supreme Court's rules.

İnsan ve doğa arasındaki etkileşim; edebiyat, sanat tarihi, kültürel çalışmalar ve sinema gibi alanlarda temel bir anlatısal motif olarak işlev görmektedir. Bu etkileşim, sıklıkla çevresel kaygıları yansıtmakta ve insanlık ile doğal dünya arasındaki karmaşık dinamiklere dair derinlemesine içgörüler sunmaktadır. Isao Takahata'nın yönettiği Pom Poko (1994) adlı animasyon filmi, bu temayı özgün ve etkileyici bir biçimde ele almaktadır. Bu çalışma, filmin nitel betimleyici analizini gerçekleştirmek amacıyla Greg Garrard'ın ekoeleştirel çerçevesini kullanmaktadır. Araştırmanın temel amacı, filmin Garrard'ın ekoeleştirel teorisinde ana hatlarıyla belirtilen kirlilik, yaban hayatı, kıyamet, mesken, hayvanlar, gibi çevresel temaları nasıl tasvir ettiğini incelemektir. Bu bağlamda, filmin sahneleri yakından analiz edilerek bu temaların nüansları ve çağdaş çevre söylemi açısından taşıdığı anlamlar ortaya çıkarılmaktadır. Bu çok katmanlı yapı, Pom Poko'yu ekoeleştirel bir analiz için ideal bir vaka çalışması haline getirmektedir.

Post-incarceration reintegration was shaped not only by individual resilience but also by structural forces that determined access to opportunity and belonging. The paper demonstrated that punitive correctional systems, such as those in the United States, reinforced cycles of marginalisation through mass incarceration, stigmatisation, and restrictive re-entry policies. In contrast, the rehabilitation-oriented approaches of Nordic countries illustrated how investment in social support, skill development, and community trust reduced recidivism and fostered inclusion. The analysis showed that structural inequalities deepened the tension between punishment and rehabilitation, trapping many returning citizens in a cycle of exclusion. By highlighting comparative models, the paper argued for a more balanced framework that combined accountability with pathways for integration. The findings underscored that sustainable reintegration required addressing systemic discrimination, prioritizing rehabilitation, and building justice systems that promoted dignity, equity, and long-term social stability.

UTG Journal No. 11 International Edition is now available, including articles by 12 authors covering 8 countries - hence the International Edition subtitle to this issue of the journal. There were challenging objectives set for this issue of the journal but were well met because of the extensive work of the authors. Key themes: (1) Humanity’s relationship with Nature, including environmental education; (2) World overpopulation. On the first theme there are a number of articles ranging from personal accounts through to the more systemic. Also, there are exemplary examples of environmental education in Finland, Ukraine and Cabo Verde. The underlying strategy here is to take people from their present attitudes to Nature to biocentric and then ecocentric perspectives. The article on overpopulation is a comprehensive account of the real issues facing this planet. Comment from a reader: "Excellent journal! The different examples maintained a coherent and intellectual message while at the same time infused a very personal and humane perspective."

Today’s converging social and ecological crises are the result of centuries of broken relationships produced by systems of oppression that prized some lives over others. The fundamental sense of separation and “othering” endemic to the old dualistic paradigm and the society which it constructed is collapsing under the weight of its dysfunction. The only way to address our ongoing crises and build an alternative of thriving is through restoring the sanctity of our relationships to all life and constructing a society on that basis. Amidst such times of crisis, we can practice caring and healing, while moving toward the relational paradigm and the life-affirming and sustainable society constructed in its image. To do that, we offer a relational model for building cultures and communities of liberatory practice. The model, called CourageRISE, leverages somatic, trauma-informed, relational and restorative practices to help cultivate the shift toward a relational paradigm.

In the face of escalating environmental crises, the role of education in shaping young learners' ecological consciousness has gained critical importance. School textbooks, particularly language textbooks, play a foundational role in constructing students' perceptions of nature and their relationship with the environment. The current research paper examines the representation of human-nature relationships in school textbooks and how it may impact the ecological awareness of young students. Drawing upon the ecolinguistics framework by Greta Gaard, this study aims to understand how textbook language and approach towards natural ecology may construct students' perceptions of the environment. The analysis focuses on the degree of emphasis on ecological issues, the approach to human-nature interaction, and the presence of anthropocentric or eco-centric perspectives in the portrayal of nature in grades sixth and eighth English textbooks taught in government schools in the Khyber Pakhtunkhwa province of Pakistan. Through purposive sampling technique, lessons were critically evaluated using a qualitative approach to identify patterns, themes, and underlying ideologies in the language used to describe nature. The findings reveal that, on the one hand, ecological issues are not openly and adequately addressed in textbooks. On the other hand, texts that deal with any aspect of living or non-living natural ecology show a prevalence of anthropocentric language-depicting nature as a resource for human activities or merely a backdrop to such activities rather than emphasizing its intrinsic value. The current study found that the textbook material predominantly adopted a human-centered approach towards naturedepicting it in anthropocentric terms, thereby lacking students' practical engagement with the environment. The paper examines the implications of this approach and highlights the need to revise textbook's content and to include ecologically balanced narratives that foster a deeper respect for nature and promote sustainable thinking among students from an early age.

Today, the commodification of the environment by humans is on the rise, which has led to severe environmental degradation and crises. This exploitation by humans is informed by their misconception of the environment as inferior to them and merely a resource for human well-being and prosperity. The commodification of the environment as experienced over time is built on an anthropocentric consciousness; the view of humans being at the center of the universe, whereby the environment is considered a commodity. This perspective toward the environment manifests through; excessive extraction, pollution, and all forms of degradation, which continue to have dire consequences for humans and other forms of life. We have witnessed the pollution of seas whose consequences has severely impacted aquatic life, deforestation has exposed wildlife to abuse, human violence, and various injustices, among many others. These issues remain significant, considering their consequences, not only on the environment, animals, aquatic life, and land, but also on human well-being. In response, this chapter proposes the Vasudhaiva Kutumbakam principle; an Indian philosophical principle that considers the Earth as one large family, which argues for mutual interaction and relationships based on familyhood, encouraging humans to abandon their anthropocentric consciousness for a principle that promotes fair and mutual interaction between humans and all other life forms. Using the methods of critical analysis and conceptual clarification, this chapter argues that if humans embrace the principle of Vasudhaiva Kutumbakam, the environment will be freed from all forms of human abuse, violence, and degradation, making the Earth more conducive and livable.

Seven jurisdictions from around the world have issued judicial opinions that address fundamental issues about the governance and regulatory systems of agricultural biotechnology. This article summarizes these legal proceedings and describes their impact upon agricultural biotechnology. The article then provides a commentary and critique of the legal proceedings and resulting judicial opinions.

The first chapter in the *Handbook on Religion and Health: Pathways for a Turbulent Future* (Edward Elgar, 2024), it sets out the grounds for understanding religion and/or spirituality - whatever other claims may be made - as particular to us as human beings (as a 'kernel' of human experience), with its concrete, historical expressions (the 'husks' of that kernel) as contingent. This allows us to comprehend both how religion or spirituality arises as well as to critique its real, usually ambiguous appearances in our lives and in society. This does not a deny religious or spiritual experience, on the contrary, it shows why it is so pervasive and enduring. But it also makes clear why any absolute claims, claims of a kind of certainty we do not possess as human beings, are both misplaced and dangerous.

El presente trabajo analiza críticamente la Sentencia n.º 253-20-JH/22 emitida por la Corte Constitucional del Ecuador el 27 de enero de 2022. Esta sentencia, conocida como el caso Estrellita, tuvo como uno de sus principales objetivos aclarar el contenido y alcance del marco de los derechos de la naturaleza consagrados en la Constitución ecuatoriana, en particular si incluía también los derechos de los animales o, al menos, los derechos de los animales silvestres. A través de este objetivo, la Corte trasladó al ámbito de lo jurídico un prolongado debate existente entre diferentes posiciones éticas provenientes de la ética ambiental y la ética animal. Si bien el esfuerzo de conciliar jurídicamente posiciones éticas holísticas e individualistas resulta digno de mención —aunque este acercamiento no haya sido deliberado—, puede haber llevado a la Corte Constitucional del Ecuador a caer en varias incoherencias argumentativas. Este artículo se centra en las incoherencias derivadas de la subsunción de los derechos de los animales en el marco constitucional de los derechos de la naturaleza, a través de la aplicación del principio interespecie y el principio de interpretación ecológica.

El “estallido social” que sacudió Chile en octubre de 2019 dio paso a un intenso ciclo de movilizaciones, que finalmente cristalizaron en un proceso constituyente de aún incierto futuro. En la primera etapa de este proceso, una Convención Constitucional electa democráticamente hizo una propuesta de Constitución progresista con tintes claramente socio-ecológicos. Este borrador fue rechazado en un plebiscito en 2022. Sin embargo, se trata de un texto rico en aportaciones conceptuales y normativas que vale la pena analizar. En este artículo nos centraremos en desentrañar los fundamentos filosóficos que subyacían a dicha propuesta, a propósito de las más innovadoras transformaciones relativas al encuadramiento jurídico de la relación ser humano-naturaleza no humana: los bienes comunes naturales y el derecho a la interrelación. Desde allí trazaremos consideraciones de orden teórico, a fin de subrayar  las  virtudes  de  la  propuesta  en  cuanto  espejo  de  las  necesidades  socio-ecológicas  manifestadas  en  un proceso constitucional excepcionalmente participativo

El “estallido social” que sacudió Chile en octubre de 2019 dio paso a un intenso ciclo de movilizaciones, que finalmente cristalizaron en un proceso constituyente de aún incierto futuro. En la primera etapa de este proceso, una Convención Constitucional electa democráticamente hizo una propuesta de Constitución progresista con tintes claramente socio-ecológicos. Este borrador fue rechazado en un plebiscito en 2022. Sin embargo, se trata de un texto rico en aportaciones conceptuales y normativas que vale la pena analizar. En este artículo nos centraremos en desentrañar los fundamentos filosóficos que subyacían a dicha propuesta, a propósito de las más innovadoras transformaciones relativas al encuadramiento jurídico de la relación ser humano-naturaleza no humana: los bienes comunes naturales y el derecho a la interrelación. Desde allí trazaremos consideraciones de orden teórico, a fin de subrayar las virtudes de la propuesta en cuanto espejo de las necesidades socio-ecológicas manifestadas en un proceso constitucional excepcionalmente participativo.

This paper explores the evolving relationship between humans and wildlife, highlighting the detrimental impacts of human expansion, industrialization, and habitat destruction on biodiversity. As human activities continue to destabilize ecosystems and drive species toward extinction, an ethical crisis has emerged regarding the treatment and preservation of wildlife. While current conservation efforts are critical, this paper argues that they are insufficient without a corresponding ethical shift in how humans perceive their role in relation to the natural world. Advocating for a move beyond the traditional anthropocentric view, the paper contends that wildlife, irrespective of their categorization as endangered, possesses intrinsic value across the board, deserving of moral consideration independent of their utility to humans. It proposes a wildlife ethic that balances human needs with the rights and well-being of other species by emphasizing on the necessity of adopting an outlook that promotes coexistence and aims at preserving biodiversity, i.e. an eco-centric attitude. This ethical framework is essential for addressing current environmental crises and developing a more sustainable, respectful relationship between humans and wildlife.

ÖZ
Latin Amerika edebiyatında gotik, Avrupa’dakinden farklı olarak Orta Çağ kaleleri ve lanetli şatolarda değil, sıradan evlerde, gündelik hayatların içinde ortaya çıkmıştır. Günümüzde Samanta Schweblin, Mariana Enríquez, Mónica Ojeda ve Fernanda Melchor gibi 1970’li yıllarda ve sonrasında doğmuş olan kadın yazarların öncülüğünde “Yeni Latin Amerika gotiği” olarak anılan bir akım gelişmiştir. Gotik unsurları siyasi ve toplumsal meseleleri ele almak için kullanan bu yazarlar, korku edebiyatını siyasetin bir eleştirisi olarak yeniden canlandırmıştır. Arjantin edebiyatında askeri diktatörlüğün, devletin suistimallerinin, kadın cinayetlerinin ve uyuşturucu kaçakçılığına bağlı şiddetin yanı sıra ekolojik sömürü de korku unsuru olarak karşımıza çıkmaktadır. Gotik unsurların ekolojik krize verilen bir yanıt olarak belirmesi yeni bir edebi anlayışa karşılık gelir. Gotiği ekoeleştiri teorileri aracılığıyla ele alan ve “eko-gotik” olarak tanımlanan bu anlayışta doğa başlı başına tehditkâr bir alan olarak kurulur. Bu makalenin temel argümanına göre, Arjantin edebiyatında eko-gotik yaklaşım, doğayı sömüren ekstraktivist süreçlere dikkat çekmek ve bu süreçlerin kadınlar üzerindeki etkisini görünür kılmak için ekofeminist bir pozisyon almaktadır. Bu doğrultuda makalenin amacı Samanta Schweblin’in Kurtarma Mesafesi ve Mariana Enríquez’in Kara Suların Dibinde adlı eserlerini ekoeleştirel bir perspektiften inceleyerek Arjantin edebiyatında feminist eko-gotiğin nasıl geliştiğini ve hangi unsurlara dayandığını ortaya koymaktır.

Anahtar Kelimeler: Arjantin Edebiyatı, Feminist Eko-Gotik, Ekoeleştiri, Samanta Schweblin, Mariana Enríquez.

ABSTRACT
Unlike Europe, where Gothic literature emerged from medieval castles and haunted mansions, the Gothic in Latin American literature originated in ordinary homes and everyday life. Today, a movement known as the “New Latin American Gothic” has emerged, led by women writers born in or after the 1970s, such as Samanta Schweblin, Mariana Enríquez, Mónica Ojeda, and Fernanda Melchor. These writers employ gothic elements to address political and social issues, revitalizing horror literature as a political critique. In Argentine literature, themes of ecological exploitation, military dictatorship, state violence, femicides, and drug- related violence manifest as elements of horror. The emergence of gothic elements in response to the ecological crisis corresponds to a new literary approach. Referred to as “eco- gothic,” this approach examines the gothic through ecocritical theories and portrays nature as a threatening space. This article argues that the eco-gothic approach in Argentine literature adopts an ecofeminist perspective to highlight extractivist processes that exploit nature and expose their impact on women. Accordingly, this article aims to analyze Samanta Schweblin’s Fever Dream and Mariana Enríquez’s Under the Black Water from an ecocritical perspective to reveal how feminist eco-gothic has developed in Argentine literature and what elements it is based on.

Keywords: Argentine Literature, Feminist Eco-Gothic, Ecocriticism, Samanta Schweblin, Mariana Enríquez.

Air travel has become central to Australian academic practice, with flying increasingly seen as crucial to the progression of successful academic careers. This paper seeks to understand why academic air travel has come to be perceived as so necessary, particularly given its significant environmental, social, and economic implications. Drawing on the mobilities paradigm and social practice theory, we seek to understand how air travel practices are a key part of contemporary academic careers. We conducted an online survey of 301 academics and 24 in depth semistructured interviews to understand academic air travel in Australia, finding that it is seen as a means to connect and collaborate within and between academic communities, and to counteract the effects of 'remoteness'. This remoteness is experienced domestically and internationally, by Australian academics who feel they must travel to perceived centres of knowledge production to further their careers. Academics often frame their 'need' for connections as necessarily involving physical co-presence. Air travel offers career benefits for those who can take advantage of it, and corresponding drawbacks for those 'stuck on the ground'. We conclude by discussing the need for valuing localised forms of collaboration as markers of success, and developing imaginative alternatives to academic flying.

There is a deepening ecological concern and an urgent call
to address the multi-dimensional effects of the ecological crisis on
social, economic, environmental, religious-spiritual, and
communitarian aspects of life. The current predicament demands
for a holistic approach that takes into cognisance a rupture in
human relationships with God, other humans, and the creation in
general. This paper, being sensitive to the need for a
comprehensive approach, proposes a theocentric perspective in
comprehending the crisis and generating response strategies
based on Christian tradition. Human dignity and human
responsibility as understood in the Scriptures, together with Jesus’
call for discipleship in becoming the salt of the earth and the light
of the world provides a way forward for the African Christians in
becoming better and responsible stewards of creation. The
ordering of human reality around the central axis of God’s
sovereignty, presence, and a call for life on earth also demand
reconciliation, justice, and peace in all relationships. It not only
provides alternative ways of ordering human living, but
transforms African Christians into credible witnesses to Christian
discipleship in contemporary Africa.

Questa versione cittadina della Nuova Organizzazione delle Nazioni Unite Democratica (ND-UN) presenta una sintesi accessibile e semplificata della proposta completa per una nuova governance globale fondata sulla democrazia, la giustizia universale e la responsabilità ecologica.

Pensata per il grande pubblico, la versione illustra i principi fondamentali e i meccanismi concreti del progetto ND-UN: la partecipazione diretta dei popoli, l’abolizione del diritto di veto, la creazione di una Camera mondiale dei cittadini, i referendum consultivi globali, un sistema trasparente di controllo e un quadro giuridico rispettoso della dignità umana e dei limiti planetari.

In un contesto segnato da crisi climatiche, conflitti internazionali e perdita di fiducia nelle istituzioni, la ND-UN propone un’alternativa non violenta e legalmente fondata, che pone i popoli e le generazioni future al centro del multilateralismo.

Il testo si rivolge a studenti, educatori, attivisti, movimenti civici e cittadini consapevoli, con l’obiettivo di stimolare la riflessione, la mobilitazione e la speranza in un futuro globale più giusto, trasparente e democratico.

This citizen-oriented version of The New Democratic United Nations (ND-UN) presents a simplified and accessible synthesis of the full institutional proposal for democratic global governance. Adapted for a general audience, it outlines the vision, principles, and concrete mechanisms of a renewed United Nations, free from structural privileges such as the veto and grounded in democratic legitimacy, shared sovereignty, and ecological responsibility.

The document explains the rationale behind the ND-UN, including the urgent need to reform global institutions in the face of growing systemic crises—climate disruption, geopolitical fragmentation, mass migration, and democratic erosion. It introduces the core features of the ND-UN project: the participatory global citizen chamber, consultative world referenda, transparent oversight structures, and a legal framework that affirms the primacy of human dignity and planetary sustainability.

By placing peoples and future generations at the heart of multilateral governance, this version seeks to inspire awareness, civic engagement, and collective imagination. It is intended for students, educators, civil society actors, and concerned global citizens looking to understand and contribute to a peaceful, just, and democratic future at the international level.

Version citoyenne » est offerte sans droit d'auteur, selon la licence Creative Commons CC0 1.0 Universal-Domaine public. Cette décision reflète un engagement conscient en faveur de l'ouverture, de la responsabilité partagée et de l'accès universel. Chacun est libre de copier, traduire, diffuser ou adapter ce texte-sans autorisation ni attribution-dans l'espoir qu'il inspire le dialogue, l'action et la réforme démocratique au-delà des frontières. © Aucun droit d'auteur. Ce document, intitulé « La Nouvelle Organisation des Nations Unies Démocratique-Version citoyenne », est placé dans le domaine public selon la licence Creative Commons CC0 1.0 Universal (CC0 1.0)-Domaine public. Vous êtes libre de copier, modifier, distribuer ou utiliser ce document à toute fin, sans demander d'autorisation. Plus d'informations : https://creativecommons.org/publicdomain/zero/1.0/

Equine Assisted Interventions/Services has kept to themselves, and have not been part of the development in the rest of the eco-therapeutic field. With our presentation we use both theories and concept from ecotherapy, deep ecology, an ecosocial framework, rewilding, and our own terminology (ecodynamics, emplaced) to put equine assisted services in the eco-therapeutic framework.

Cette version diplomatique présente le cadre juridique et institutionnel complet de la Nouvelle Organisation des Nations Unies Démocratique (NONUD), proposée comme alternative fondée en droit au système multilatéral actuel. Inspirée des valeurs de la Charte des Nations Unies de 1945, tout en en corrigeant les limitations structurelles (notamment le droit de veto), la NONUD repose sur les principes de légitimité démocratique, de responsabilité écologique, de justice universelle et de souveraineté coopérative.

Le document comprend une Charte codifiée et dix annexes thématiques détaillant des mécanismes innovants de participation citoyenne, de réforme institutionnelle, de justice environnementale et de transition multilatérale. Ce travail s’adresse aux chercheurs, juristes, diplomates et acteurs engagés dans la réflexion sur la gouvernance mondiale, en vue d’un renouveau du droit international fondé sur la paix, la coresponsabilité et l’universalité des droits.

is a theologian and academic with a doctoral degree in Missiology from the Asia Theological Association (ATA). With a deep commitment to integrating faith, mission, and contemporary social issues, Dr. Reji brings a unique perspective to the intersection of biblical theology and pressing global challenges. His academic and ministerial work reflects a passion for justice, holistic mission, and the responsible stewardship of God's creation.

This paper proposes a radical yet ethically grounded vision for ecological recovery through a voluntary, gradual decline of the human population — a process termed the “Sweet Zero.” Rather than approaching extinction as a catastrophic collapse, this framework embraces demographic transition as a compassionate, deliberate path toward planetary healing. Drawing from antinatalist ethics, deep ecology, and degrowth theory, the Sweet Zero hypothesis challenges dominant growth-centric ideologies and offers a contemplative alternative: a world that ages out quietly, allowing ecosystems to regenerate without human interference. This paper aims to articulate the philosophical, ecological, and socio-political dimensions of such a future, and to present it not as dystopian surrender, but as evolutionary wisdom.

The Reformer Philip Melanchthon called Romans "an outline and compendium of all Christian doctrine," a sentiment that has persisted for nearly 500 years . In many ways, Keesmaat and Walsh's Romans Disarmed serves as an anti-thesis to Melanchthon's words. Coming fifteen years after their creative, anti-imperial reading of Colossians, 2 Keesmaat and Walsh's latest book offers a similar treatment of Paul's most influential letter. The authors claim that Romans is a letter that needs to be disarmed, after a history of being turned into a weapon utilised for "theological violence" (106) . Thus, Keesmaat and Walsh seek to rescue the text from theological abstraction and read it contextually, finding meaning through a process of "double immersion" (36) in both the ancient world of the text and contemporary world of the reader . Arguing that Romans was written from a place of grief (see Rom 9:2), Keesmaat and Walsh claim that "you can't really understand what Paul is up to [in Romans] if you don't have some access to [a place of grief]" (5) . Similarly, since Paul wrote Romans to a group of socially powerless people at the heart of the Roman Empire, the authors emphasise the need to read Romans "from the perspective of the margins" (7), both in the ancient and present contexts . Keesmaat and Walsh primarily understand Romans to be an "anti-assimilation letter" of anti-imperialism (90) . Furthermore, they argue that Romans should be understood contextually to be "fundamentally about home" (106) . That is, it was a home-creating letter for both Jews and marginalised Gentiles in Rome, who had been rendered homeless by the empire and found a home in Messiah Jesus . Seeking to immerse the reader in the ancient world, Keesmaat and Walsh write an entire chapter of fictional narrative that especially shows how a gentile, slave woman named Iris and a poor, Jewish craftsman named Nereus may have heard,

Özet Antroposen Çağ'da insan faaliyetlerinin gezegen üzerindeki belirleyici etkisi, ekolojik krizleri ve bu krizlerin kültürel temsillerini anlamayı zorunlu kılmaktadır. Sinema, bu temsillerin üretildiği ve toplumsal kaygıların yansıtıldığı önemli bir kültürel alan olarak öne çıkmaktadır. Bu bağlamda, Greg Garrard'ın ekoeleştiri alanına kazandırdığı ''pollution (kirlilik)'', ''wilderness (vahşi Doğa)'', ''apocalypse (kıyamet)'', ''dwelling (mesken)'' ve ''animals (hayvanlar)'' gibi temel kavramsal araçlar önem kazanmaktadır. Böylelikle çalışma, Garrard'ın kavramsal çerçevesini temel alarak Antroposen dönemi sinemasını analiz etmeyi amaçlamaktadır. Çalışmanın temel hedefi, bu kavramların çağdaş film anlatılarında nasıl işlendiğini incelemek ve sinemanın Antroposen gerçekliğini ve kaygılarını nasıl yansıttığını, sorguladığını ya da pekiştirdiğini Garrard'ın yaklaşımı çerçevesinde ortaya koymaktır. Bu hedef doğrultusunda, çalışmada nitel araştırma deseni benimsenmiş ve yöntem olarak metinsel film analizi kullanılmıştır. Antroposen Çağ'ın belirginleştiği 21. yüzyılda üretilmiş, farklı tür ve coğrafyalardan seçilen filmler, Garrard'ın beş anahtar kavramı doğrultusunda sistematik bir şekilde çözümlenmiştir. Yapılan analizler, filmlerin anlatısal yapıları, görsel dilleri, karakter gelişimleri ve tematik örüntülerinin ekolojik bağlamda nasıl anlamlar inşa ettiğine odaklanmıştır. Araştırmanın bulgularına göre, Garrard'ın kavramlarının çağdaş sinemada oldukça yaygın ve sıklıkla iç içe geçmiş biçimlerde temsil edildiği ortaya konmuştur. Antroposen bağlamında ''vahşi doğa''nın genellikle tehdit altında veya kaybedilmiş olarak, ''kıyamet''in ani olaylardan ziyade süregelen krizler şeklinde, ''kirlilik''in ise sistemik ve küresel ölçekte işlendiği gözlemlenmiştir; benzer şekilde, ''mesken'' temasının prekarite ve adaptasyonla, ''hayvanlar'' temasının ise yok oluş ve türler arası sınırların bulanıklaşmasıyla karakterize olduğu bulgulanmıştır ve filmlerin, Antroposen'in yarattığı belirsizlik ve kaygıları müzakere eden kültürel alanlar olduğu görülmüştür. Sonuç olarak, bu çalışma, Greg Garrard'ın ekoeleştirel yaklaşımının Antroposen Çağ sinemasındaki karmaşık ekolojik temaları çözümlemek için son derece etkili ve geçerli bir analitik çerçeve sunduğunu ortaya koymaktadır. Bu yöntem, filmlerin gezegenle kurduğumuz ilişkiyi ve ekolojik krizleri anlamlandırma biçimimizi yansıtan ve şekillendiren güçlü kültürel metinler olduğunu göstermektedir.

Reklamasi sepanjang 32 kilometer pesisir Pantai Utara Jakarta adalah satu dari sekian bentuk salah urus pesisir di negeri kepulauan, Indonesia. Tebang habis hutan mangrove, konversi lahan menjadi permukiman mewah, perkantoran hingga kawasan industri—menciptakan jurang pemisah yang semakin meminggirkan masyarakat nelayan. Tidak saja hak akses dan kontrol mereka terhadap sumber daya alam dan lingkungan hidup yang terampas, bahkan hak-hak dasar mereka sebagai warga negara alpa dipenuhi, semisal pemenuhan layanan kesehatan, pendidikan, dan kehidupan yang layak.

Dalam situasi yang serba tidak menguntungkan ini, perempuan nelayan memasuki ranah produksi seperti bertambak, menangkap rajungan dan mengumpul kerang; bahkan pasca produksi, seperti pengeringan ikan, pembuatan terasi, hingga menjual hasil olahan dan tangkapan ke pasar. Potret lapangan menunjukkan, dalam kondisi ekstrem perempuan nelayan menghabiskan waktu bekerja selama 17 jam sehari. Perempuan nelayan memiliki kedudukan dan peranan yang sama pentingnya dengan suami mereka dalam menopang kelangsungan hidup keluarga.

the face of all the earth, and every tree that bears fruit with seed. It will be for your food. To every wild animal, to every bird of the sky, to everything that creeps along the ground, to everything that has the breath of life, I give every green plant for food." So it was. God saw all that he had made, and it was very good.

There is a role that every individual must play for Mother Earth to sustain itself beyond the anthropocentric understanding of the world i.e. human beings and their needs are solely central to the world. As such belief systems have only harmed the planet and resultantly the very people inhabiting it. This research extrapolates the idea of ecological justice "justice to nature" (Wienhues 2017): creating a system that is nearer to a sustainable balance between humans and the ecology around them. Are there any individualized roles that any people could play for a just ecological system? The World in Your Mind (Tokarczuk & Croft, 2017) allows a reading of such an ecological justice at play where the protagonist traces a journey-outwards and inwardsthrough movement, she has understood a balanced subjectivity in contrast with the world around.

Antropojenik etkiler doğrultusunda alarm seviyelere yükselen iklim değişikliği ve etkileri; bilimsel yeni bulgularla paralel olarak, kültürsanat alanındaki araştırmalar nezdinde de yürütülmeye devam etmektedir. Bu kapsamda ilerleyen çalışmaların hedefi; iklim eyleminin niteliklerini artırmak ve insanmerkezci çevresel toksik söylemlerin, ekolojik söylemlere dönüşümünü sağlamaktır. Özellikle kültür anlatıları; edebi metinler, sinema filmleri, dramalar, televizyon showları, dijital dünyanın tüm içerikleri sürdürülebilir kazanımlar doğrultusunda yeniden değerlendirilmektedir. Kültürel alanda yürütülen iklim temelli varoluş mücadelesinin merkez fikrini de iklim adaletini insan dışı alanları da kapsamına alacak biçimde genişletmek, “her canlı için”  adil sistem yapılarını tesis etmek oluşturmaktadır. Bu çalışmanın da amacı, kıyamet sonrasını konu edinen sinema anlatılarında öne çıkan türcü göstergeleri, göstergebilim yöntemi ile deşifre etmektir. Çalışmanın örneklem alanını, kıyamet sonrasını konu edinen Hollywood popüler filmler oluşturmaktadır. Amaçlı örnekleme tekniği doğrultusunda seçilen iki film üzerinden, “türcü” göstergeler, göstergebilim yöntemi ile çözümlenecektir. Ekosistemin ihtiyaçlarıyla uyumlu, bütüncül sistem yapılarının inşa edilmesi ve popüler kültür anlatılarında öne çıkan türcü anlatı kodlarının farkındalığı, ekosistemin sorunlarıyla mücadele etmede son derece önemlidir. Bu ve benzer kapsamdaki çalışmalar; hatalı kurgulan görsel-işitsel anlatı kodlarını işaretlemesi ve ekomerkezci perspektifle, sürdürülebilir amaçlar doğrultusunda, yeni kodların türetilmesi bakımından rehber olma potansiyeline sahiptir.

This article redefines economic justice by challenging the foundational assumption of value substitutability in classical and neoclassical economic thought. It proposes a new model of exchange based on non-substitutable values, grounded in three reinterpreted Aristotelian forms of justice — distributive, commutative, and integrative — each aligned with economic, ecological, and social functions respectively. Through this shift, the article outlines a decentralized, reflexive, and regenerative economic system where value is produced relationally, not measured or standardized.

It has been years since the human kind first started to advance their life qualities. Humans have evolved all kind of aspects in their lives such as economically, socially, technologically, and scientifically. If we are to integrate between technology and science, we would end up with one of the leading aspect in human life that is biotechnology. From the early stages of using organisms or molecular analogues into certain products or services, biotechnology has taken us into a very different level of new nature insertion that is the Genetically Modified Organisms (GMO). GMO is an organism (human, animals, and plants) or microorganism that is genetically engineered, in order to create new and inheritable characteristic. Because of its direct impact upon human and environment health, the implementation of the precautionary principle is ought to and has been able to settle worries that come from countries across the world. Either GMO is considered as a scientific or trading premise, bo...

Pertumbuhan penduduk yang semakin meningkat menyebabkan peningkatan pula pemenuhan kebutuhan papan dan perumahan. Upaya pemenuhan kebutuhan tersebut selalu memberikan konsekuensi adanya perubahan alih fungsi lahan (AFL). Perumahan dan permukiman tidak terpisahkan dari ruang yang dimanfaatkan sehingga harus mengacu pada rencana tata ruang wilayah yang dinamis dan responsif terhadap kebutuhan masyarakat agar masyarakat dapat menghuni rumah yang layak dalam lingkungan yang sehat, aman, serasi, produktif, berkelanjutan dan bebas dari ancaman bencana. Masalah-masalah hidrologi pada umumnya merupakan masalahmasalah keruangan. Perubahan lingkungan akan selalu berdampak kepada perubahan pola runoff dan perubahan tata aliran air. Perubahan pola runoff yang mempunyai kecenderungan meningkat yang menyebabkan terjadinya banjir merupakan permasalahan yang kompleks, dinamis dan selalu berkembang dari waktu ke waktu sejalan dengan perkembangan wilayah dengan segala aktivitas manusia di dalamnya. O...

Pemasangan pagar laut di wilayah pesisir Tangerang telah menimbulkan polemik di kalangan nelayan, terutama jika dirasakan dampaknya terhadap mata pencarian mereka. Salah satu sosok yang lantang menyuarakan permasalahan ini adalah Pak Kholid, yang merupakan seorang nelayan dari Serang, yang dimana dalam acara Indonesia Lawyers Club (ILC) beliau mengkritik adanya keberadaan pagar laut yang telah membatasi akses nelayan ke wilayah tangkap ikan. Penelitian ini menganalisis dampak ekonomi serta dampak sosial dari kebijakan tersebut dan juga meninjau regulasinya yang mengatur pembangunan struktur di wilayah perairan. Analisis ini dilakukan berdasarkan dengan pemberitaan media serta diskusi yang berlangsung di acara ILC, yang memberikan wawasan langsung mengenai permasalahan yang dihadapi oleh para nelayan.


Metode yang digunakan dalam penelitian ini adalah studi kasus dengan pendekatan kualitatif, mengkaji bagaimana pagar laut tersebut berdampak terhadap para nelayan melalui sumber-sumber media yang kredibel dan observasi terhadap pernyataan dalam ILC. Hasil penelitian menunjukkan bahwa keberadaan pagar laut telah mengakibatkan penurunan hasil tangkapan ikan, meningkatnya biaya operasional nelayan, serta berpotensi melanggar peraturan yang melindungi hak nelayan guna mengakses sumber daya laut. Selain itu, respons pemerintah terhadap permasalahan ini masih dinilai lamban, sebagaimana dikritik dalam diskusi yang diangkat dari acara ILC.

Kesimpulan Penelitian ini menegaskan bahwa pagar laut setelah membawa dampak negatif yang signifikan terhadap mata pencarian nelayan, sehingga perlu ada evaluasi kebijakan serta solusi yang berbasis regulasi yang lebih berpihak kepada masyarakat pesisir. Studi ini juga merekomendasikan pendekatan hukum dan lingkungan untuk meninjau kembali kebijakan pembangunan pagar laut agar tidak merugikan nelayan tradisional.

This article introduces the forward-thinking concept of desistance habitus. The analysis and approach are situated within an auto-ethnographical embodied insider experience of navigating both persistent criminality and the revolving door of incarceration through to the transition into employment within statutory youth justice services. The auto-ethnographic analysis is posited within Bourdieu's conceptual frameworks of habitus, capital, field, and doxa to analyse the relational dynamic that underpins the axiomatic understanding of many peer mentors when they work with mentees in the criminal justice system. It is argued through lived experience that these constructs provide an innovative approach to explore how legitimacy is obtained through the strategic use of habitus within the relational dynamic between those involved in the criminal justice systempersistent offendersand criminal justice professionals who have been exposed to similar lived experiences of persistent crime and punishment. This method of analysis is lacking within the limited criminological investigation that has taken place on peer mentors in criminal justice practice. The data suggests that both street and carceral experiences can engender legitimacy and credibility which generates the ability to promote desistance pathways as a strategic tool within criminal justice practice.

Kabupaten Bekasi menghadapi krisis lingkungan yang semakin kompleks akibat pertumbuhan industri yang pesat. Pencemaran udara, pencemaran air di Sungai Citarum dan Kali Bekasi, serta alih fungsi lahan menjadi tantangan utama yang belum terselesaikan secara efektif. Krisis ini tidak hanya merusak ekosistem, tetapi juga berdampak langsung pada kesehatan masyarakat dan memicu konflik sosial terkait perencanaan tata ruang serta distribusi manfaat ekonomi. Lemahnya penegakan hukum lingkungan dan dominasi kepentingan industri memperparah kondisi ini.

Penelitian ini mengkaji permasalahan lingkungan di Kabupaten Bekasi serta konflik sosial yang muncul akibat kurangnya partisipasi masyarakat dalam perencanaan pembangunan. Sebagai solusi, perencanaan berkelanjutan menjadi pendekatan utama yang diusulkan. Beberapa strategi yang dapat diterapkan meliputi penguatan regulasi lingkungan dan penegakan hukum, pembangunan infrastruktur hijau, pengelolaan limbah terpadu, peningkatan partisipasi masyarakat dalam perencanaan tata ruang, pengembangan ekonomi hijau, serta edukasi lingkungan yang lebih intensif.

Hasil kajian menunjukkan bahwa penerapan perencanaan berkelanjutan dapat menjadi solusi efektif dalam mengurangi dampak negatif industrialisasi terhadap lingkungan dan sosial di Kabupaten Bekasi. Dengan melibatkan berbagai pemangku kepentingan, termasuk pemerintah, industri, akademisi, serta masyarakat, diharapkan keseimbangan antara pertumbuhan ekonomi dan kelestarian lingkungan dapat tercapai. Implementasi strategi ini akan memberikan manfaat jangka panjang bagi keberlanjutan ekologi dan kesejahteraan masyarakat lokal.

The next paper presents a bold and what for some readers of Advancing Corrections may be a rather controversial and unnecessary option for ‘reinventing the architecture of incarceration’, especially in a country like America where hyper-incarceration has been tried and failed so glaringly in reducing crime. But Steve Carter and Stanley Hallett, the two authors with impeccable credentials in urban design and architecture, argue for Rehab City not as a way to ‘incarcerate’ in the traditional sense, but as a way to begin thinking of how we can sanction the law-breaker but still keep them connected to the community. Steve and Stanley responded to the criticism from several reviewers that we ‘don’t need more prisons’ by admitting that America has advanced ‘miserable solutions’ in the last number of decades. But they insisted that “we stand by our belief that since the vast majority of law- breakers in America come from impoverished inner-city neighborhoods, the next decade of solutions should recognize that, and if we build anything at all, we should build solutions that are a part of the community.”Importantly, Rehab City is not just an abstract or theoretical concept, it is being looked at seriously by at least one jurisdiction in America. Regardless of our views on the need for more prisons, I would think that we can all agree that how prisons can do less harm is something certainly
worth exploring.

In an increasingly pluralistic world, interfaith dialogue has emerged as a vital avenue for fostering understanding and cooperation among diverse religious communities. This paper explores the role of theology in promoting religious harmony through interfaith dialogue. By examining theological frameworks and their implications for inter-religious engagement, we highlight how deep-rooted beliefs can either hinder or facilitate constructive conversations. Through case studies and a review of existing literature, we demonstrate how shared theological principles can underpin successful interfaith initiatives, ultimately contributing to a more peaceful coexistence.

La question de la mobilité des peuples autochtones demeure l'un des champs à explorer au sein d'une recherche autochtone de plus en plus étoffée dans les sciences humaines et sociales. Son importance est notamment attestée par le choix du Rapporteur spécial des Nations Unies sur les droits des peuples autochtones de consacrer son dernier rapport à destination de l'Assemblée générale des Nations à ce sujet (Rapporteur spécial sur les droits des peuples autochtones, 2024). Il propose ainsi la première étude systématique universelle sur la situation des peuples autochtones ayant adopté un mode de vie mobile. Cette situation n'est cependant que l'un des aspects de la question générique des rapports entre mobilité et peuples autochtones, laquelle interroge également la situation de ceux qui sont inscrits dans une mobilité ne constituant pour autant pas leur mode de vie.