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Ecocriticism, whether coming from “back to nature” conservatives, Nature Conservancy liberals, or Earth First! radicals, is familiar enough. But when we listen do we really hear what these groups are saying? In a book that examines the terms of ecocriticism, Timothy W. Luke exposes how ecological critics, organizations, and movements manipulate our conception of the environment. Turning the tables on the ecocritics, Luke demonstrates how ecocriticism can move beyond its familiar confines to engage larger cultural, economic, and political questions.

Ecocritique rereads ecocriticism to reveal how power and economy, society and culture, community and technology compete over what are now widely regarded as the embattled ecosystems of nature. Luke considers in particular how the meanings and values attached to the environment by various groups—from the Worldwatch Institute, the Nature Conservancy, and Earth First! to proponents of green consumerism, social ecology, and sustainable development—articulate new visions of power and subjectivity for a post-Cold War era.

This accessibly written work opens with deep ecology and concludes with social ecology, along the way reconsidering thinkers with green philosophical leanings, including Herbert Marcuse, Paolo Soleri, and Murray Bookchin. In systematic critiques reexamining the cultural practices and ethical values of contemporary environmentalism, Luke highlights the political dilemmas of biocentrism and anthropocentrism in modern ecological thinking.

With its critical analysis of many contemporary environmental discourses and organizations, Ecocritique makes a major contribution to ongoing debates about the political relationships among nature, culture, and economics in the current global system.

Lewis Mumford, one of the most respected public intellectuals of the twentieth century, speaking at a conference on the future environments of North America, said, “In order to secure human survival we must transition from a technological culture to an ecological culture.” In Ecohumanism and the Ecological Culture, William Cohen shows how Mumford’s conception of an educational philosophy was enacted by Mumford’s mentee, Ian McHarg, the renowned landscape architect and regional planner at the University of Pennsylvania. McHarg advanced a new way to achieve an ecological culture―through an educational curriculum based on fusing ecohumanism to the planning and design disciplines. 

Cohen explores Mumford’s important vision of ecohumanism—a synthesis of natural systems ecology with the myriad dimensions of human systems, or human ecology―and how McHarg actually formulated and made that vision happen. He considers the emergence of alternative energy systems and new approaches to planning and community development to achieve these goals.

The ecohumanism graduate curriculum should become the basis to train the next generation of planners and designers to lead us into the ecological culture, thereby securing the educational legacy of both Lewis Mumford and Ian McHarg.

A rich ethnography of ecopolitics in Hong Kong in the late 1990s, as the region shifted to Chinese sovereignty, Ecologies of Comparison describes how ecological concepts of uniqueness and scale resonated among environmentalists, including those seeking to preserve a species of white dolphin, to protect an aging fishing village from redevelopment, and to legitimize air quality as an object of political and medical concern. During his research, Tim Choy became increasingly interested in the power of the notion of specificity. While documenting the expert and lay production of Hong Kong’s biological, cultural, and political specificities, he began comparing the logics and narrative forms that made different types of specificity—such as species, culture, locality, and state autonomy—possible and meaningful. He came to understand these logics and forms as “ecologies of comparison,” conceptual practices through which an event or form of life comes to matter in environmentalist and other political terms. Choy’s ethnography is about environmentalism, Hong Kong, and the ways that we think about environmentalism in Hong Kong and other places. It is also about how politics, freedom, culture, expertise, and other concepts figure in comparison-based knowledge practices.

Environmental Activism and the Urban Crisis focuses on the wave of environmental activism and grassroots movements that swept through America's older, industrial cities during the late 1960s and early 1970s. Robert Gioielli offers incisive case studies of Baltimore, St. Louis, and Chicago to show how urban activism developed as an impassioned response to a host of racial, social, and political conflicts. As deindustrialization, urban renewal, and suburbanization caused the decline of the urban environment, residents--primarily African Americans and working-class whites--organized to protect their families and communities from health threats and environmental destruction.

 

Gioielli examines various groups' activism in response to specific environmental problems caused by the urban crisis in each city. In doing so, he forms concrete connections between environmentalism, the African American freedom struggle, and various urban social movements such as highway protests in Baltimore and air pollution activism in Chicago. Eventually, the efforts of these activists paved the way for the emergence of a new movement-environmental justice.

 

Ecological causes are championed not only by lobbyists or hikers. While mainstream environmentalism is usually characterized by well-financed, highly structured organizations operating on a national scale, campaigns for environmental justice are often fought by poor or minority communities. Environmentalism and Economic Justice is one of the first books devoted to Chicano environmental issues and is a study of U.S. environmentalism in transition as seen through the contributions of people of color. It elucidates the various forces driving and shaping two important examples of environmental organizing: the 1965-71 pesticide campaign of the United Farm Workers and a grazing conflict between a Hispano cooperative and mainstream environmentalists in northern New Mexico. The UFW example is one of workers highly marginalized by racism, whose struggle--as much for identity as for a union contract--resulted in boycotts of produce at the national level. The case of the grazing cooperative Ganados del Valle, which sought access to land set aside for elk hunting, represents a subaltern group fighting the elitism of natural resource policy in an effort to pursue a pastoral lifestyle. In both instances Pulido details the ways in which racism and economic subordination create subaltern communities, and shows how these groups use available resources to mobilize and improve their social, economic, and environmental conditions. Environmentalism and Economic Justice reveals that the environmental struggles of Chicano communities do not fit the mold of mainstream environmentalism, as they combine economic, identity, and quality-of-life issues. Examination of the forces that create and shape these grassroots movements clearly demonstrates that environmentalism needs to be sensitive to local issues, economically empowering, and respectful of ethnic and cultural diversity.

In this thoughtful and highly readable book, Noël Sturgeon illustrates the myriad and insidious ways in which American popular culture depicts social inequities as “natural” and how our images of “nature” interfere with creating solutions to environmental problems that are just and fair for all. Why is it, she wonders, that environmentalist messages in popular culture so often “naturalize” themes of heroic male violence, suburban nuclear family structures, and U.S. dominance in the world? And what do these patterns of thought mean for how we envision environmental solutions, like “green” businesses, recycling programs, and the protection of threatened species?

Although there are other books that examine questions of culture and environment, this is the first book to employ a global feminist environmental justice analysis to focus on how racial inequality, gendered patterns of work, and heteronormative ideas about the family relate to environmental questions. Beginning in the late 1980s and moving to the present day, Sturgeon unpacks a variety of cultural tropes, including ideas about Mother Nature, the purity of the natural, and the allegedly close relationships of indigenous people with the natural world. She investigates the persistence of the “myth of the frontier” and its extension to the frontier of space exploration. She ponders the popularity (and occasional controversy) of penguins (and penguin family values) and questions assumptions about human warfare as “natural.”

The book is intended to provoke debates—among college students and graduate students, among their professors, among environmental activists, and among all citizens who are concerned with issues of environmental quality and social equality.

Everyday Environmentalism develops a conversation between marxist theories of everyday life and recent work in urban political ecology, arguing for a philosophy of praxis in relation to the politics of urban environments. Grounding its theoretical debate in empirical studies of struggles to obtain water in the informal settlements of Durban, South Africa, as well as in the creative acts of insurgent art activists in London, Alex Loftus builds on the work of key marxist thinkers to redefine “environmental politics.”

A marxist philosophy of praxis—that world-changing ideas emerge from the acts of everyday people—undergirds the book. Our daily reality, writes Loftus, is woven out of the entanglements of social and natural relations, and as such a kind of environmental politics is automatically incorporated into our lives. Nevertheless, one effect of the public recognition of global environmental change, asserts Loftus, has been a resurgence of dualistic understandings of the world: for example, that nature is inflicting revenge on arrogant human societies.

This ambitious work reformulates—with the assistance of such philosophers as Lukács, Gramsci, Lefebvre, and others—a politics of the environment in which everyday subjectivity is at the heart of a revolutionary politics.