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The Nordic Aichi restoration project
The Convention of Biological Diversity commits the parties to halt the loss of biodiversity within 2020. For accomplishing this task, the Aichi targets have been established. Aichi target 15 aims at restoring 15% of damaged ecosystems by 2020. The Nordic countries are parties to CBD, and committed to the Aichi targets. This project will establish a basis that may be used by the management and political authorities in the Nordic countries for achieving Aichi target 15 on restoration of degraded ecosystems. The report explores the possibilities, limitations and challenges on how ecological restoration can contribute to the Aichi target, based on available knowledge and existing statistics on degraded land and restoration experiences in the Nordic countries and Estonia. This is intended as a contribution for future work at the national level and in local communities.
Restoration priorities and strategies
Restoration is a tool to achieve several of the strategic targets of The Convention on Biological Diversity from 2010. Currently, there is no standard for how to set priorities for restoration. The aim of this project was to exchange knowledge between the Nordic countries and Estonia regarding experiences of restoration and priority setting with a landscape perspective. Using case examples, the project explores and discusses approaches for setting priorities, and suggests possible ways of improved approaches for prioritization. This includes how to improve Green Infrastructure and measures for protection of species and habitats in fragmented landscapes. The case examples use different approaches, and provide ideas, reflections and take-home messages to enhance future prioritization. This report show that there is a need for greater emphasis on the prioritization aspects of restoration.
Joan Miró
None
The Politics of Cultural Knowledge
The advent and implementation of European colonialism have disrupted innumerable epistemological geographies around the globe. Countless cultural ways of knowing and local educational practices have in some way been displaced and dislocated within the universalizing project of the Euro-Colonial Empire. This book revisits the colonial relations of culture and education, questions various embedded imperial procedures and extricates the strategic offerings of local ways of knowing which resisted colonial imposition. The contributors of this collection are concerned with the ways in which colonial education forms the governing edict for local peoples. In The Politics of Cultural Knowledge, the authors offer an alternative reading of conventional discussions of culture and what counts as knowledge concerning race, class, gender, sexuality, identity, and difference in the context of the Diaspora.
Humankind
A radical call for solidarity between humans and non-humans What is it that makes humans human? As science and technology challenge the boundaries between life and non-life, between organic and inorganic, this ancient question is more timely than ever. Acclaimed Object-Oriented philosopher Timothy Morton invites us to consider this philosophical issue as eminently political. It is in our relationship with non-humans that we decided the fate of our humanity. Becoming human, claims Morton, actually means creating a network of kindness and solidarity with non-human beings, in the name of a broader understanding of reality that both includes and overcomes the notion of species. Negotiating the politics of humanity is the first and crucial step to reclaim the upper scales of ecological coexistence, not to let Monsanto and cryogenically suspended billionaires to define them and own them.
The Neoliberal Subject
Political practices, agencies and institutions around the world promote the need for humans, individually and collectively, to develop capacities of resilience. We must accept and adapt to the ‘realities’ of an endemic condition of global insecurity and to the practice of so-called sustainable development. But in spite of claims that resilience make us more adept and capable, does the discourse of resilience undermine our ability to make our own decisions as to how we wish to live? This book draws out the theoretical assumptions behind the drive for resilience and its implications for issues of political subjectivity. It establishes a critical framework from which discourses of resilienc...
The New Conservatism
Jürgen Habermas is well known for his scholarly writings on the theoretical foundations of the human sciences. The New Conservatism brings to light another side of Habermas's work, showing him to be an incisive commentator on a wide range of contemporary themes. The 1980s have been a crucial decade in the political life of Western democracies in general, and of the Federal Republic of Germany in particular. The transformations that accompanied a shift from 13 years of Social democratic rule in Germany to government by the conservative Christian Democrats are captured in this series of insightful, often passionate political and cultural commentaries. The central theme uniting the essays is t...
The Making of Law
In this book, Bruno Latour pursues his ethnographic inquiries into the different value systems of modern societies. After science, technology, religion, art, it is now law that is being studied by using the same comparative ethnographic methods. The case study is the daily practice of the French supreme courts, the Conseil d’Etat, specialized in administrative law (the equivalent of the Law Lords in Great Britain). Even though the French legal system is vastly different from the Anglo-American tradition and was created by Napoleon Bonaparte at the same time as the Code-based system, this branch of French law is the result of a home-grown tradition constructed on precedents. Thus, even thou...
The Idea of Phenomenology
3 same lecture he characterizes the phenomenology of knowledge, more specifically, as the "theory of the essence of the pure phenomenon of knowing" (see below, p. 36). Such a phenomenology would advance the "critique of knowledge," in which the problem of knowledge is clearly formulated and the possibility of knowledge rigorously secured. It is important to realize, however, that in these lectures Husserl will not enact, pursue, or develop a phenomenological critique of knowledge, even though he opens with a trenchant statement of the problem of knowledge that such a critique would solve. Rather, he seeks here only to secure the possibility of a phe nomenological critique of knowledge; that ...
The Sun, My Father
Nils-Aslak Valkeapaa was born in 1943 to a reindeer-breeding family in Sapmi, homeland of the Sami, whom outsiders have called "Laps" or "Laplanders". A Finnish citizen, he lives in both Norway and Finland. Much of traditional Sami life was nomadic, involving herding reindeer and living in harmony with the landscapes, weather, and animals of the far north. The poems in The Sun, My Father serve as a link between past and present. According to one myth, the Sami are the children of the sun, and the poet honors that myth, reaching back into the Sami past from the point of view of a modern Sami. The Sami edition was originally published in 1988 and won the Nordic Council's Literature Award. The translation team includes Ralph Salisbury, a Native American poet, Lars Nordstrom, a Swedish translator, and Harald Gaski, a Sami scholar.
