Posts by Month
ENGAGEMENT BLOGEngagement Blog
- Water in Lesotho: Contradiction, Disjuncture, Death
- The Highway Re-Route Movement of Trinidad and Tobago: From Dependency to Democracy
- Molly Doane’s “Stealing Shining Rivers”: Transnational Conservation meets a Mexican Forest
- Global Environmental Winds: The Chinese legacies of an ostensibly North American creation
- Giving Credit Where Credit is Due: How Local Experts are Already Active in Conservation Efforts and What We Can Do to Recognize Their Work
SECTION NEWSSection News
- 2015 RAPPAPORT STUDENT PRIZE COMPETITION
- A&E Panels and Events at the 2014 AAA
- 2014 Rappaport Student Prize Competition
- Press Release: Julian Steward Prize
- Press Release: Junior Scholar Prize for 2013
NEW & NOTABLENew & Notable
- Environmental Anthropology Engaging Ecotopia: Bioregionalism, Permaculture, And Ecovillages
- Spiritual Ecology: A Quiet Revolution
- How Will New Models Shape Our Research?
- Bring heritage breeds to holiday table
- Forest and Labor in Madagascar: From Colonial Concession to Global Biosphere
ANTHROPOLOGY NEWSAnthropology NewsOlder Posts...
Tagsafrica agriculture anthropology appalachian mountains biodiversity books brownfields bureaucracy california china coffee colonialism Commodity flows conservation consultancy Costa Rica Dams development education engagement Engagement blog environment extraction Florida Everglades food forestry indigenous people industrial pollution inequality interview japan kenya mexico mining New York NGOs Papua New Guinea pastoralism Rappaport social justice socio-environmental justice spiritual ecology tourism United States US West
Tag Archives: NGOs
By Eleana Kim, University of Rochester Through my ongoing research on the Korean Demilitarized Zone (DMZ), I am engaging with broader questions about the “nature” of militarized landscapes and the production of their ecological value. In this piece, I examine how South Korean state and NGO projects configure the DMZ as a unique site of biodiversity that could provide the basis for sustainable development and also peace on the Korean peninsula. These projects, however, often depend upon a branding of the DMZ as a bounded space of pristine nature, disregarding the more complex social and political landscapes of the inter-Korean border region, of which the DMZ is just one part. This tendency to fetishize the DMZ and its “nature,” moreover, disguises the ways in which global capitalism, development, and militarization are affecting other parts of the border region, areas where the majority of what is known of the “DMZ’s biodiversity” exists.
By Sarah Webb When I began researching honey collecting in the Philippines, I never anticipated that making visual collections of objects and images associated with marketing honey was going to become a powerful way of stimulating discussion about my study. But the clues were there all along. Collections are things brought together, in so many senses of the term. Such assemblages have a capacity for telling stories about how different products make their ways through the world, and into our homes, bodies and lives. Honey collecting, like other forms of forest harvesting or hunting, tends to evoke ideas about a bound type of thing moving in one direction - out of the forest and into a market (wherever that might be). But what happens when a ‘natural forest’ honey supposedly harvested on an island in the Philippines is manufactured and sold in Manila? And when this honey’s association with nature and forest environments is hardly natural, but needs to be made apparent by literally rendering the final product green? How do such commodities relate to the forest honeys actually being harvested by Indigenous experts as part of their livelihoods and lifeways, and being marketed by non-government organizations? In attempting to discuss the issues that arose from my research, I found that bringing together a range of honey products that had different, yet related, trajectories could be a wonderful prompt for talking about the social and spatial disjunctures that often occur within efforts to add value to certain types of natural resources.
For the last fifteen years, I’ve worked as a volunteer – a citizen anthropologist – in the collaborative conservation movement sweeping across the American West. I co-founded the Arizona Common Ground Roundtable in 1997. For the next five years, we (the Roundtable) sponsored forums across the state to bring ranchers, environmentalists, and sportsmen together to talk about the future of Arizona’s wide-open spaces. We found our common ground by paraphrasing political analyst, James Carville: “It’s land fragmentation, stupid!” Then I chaired the Ranch Conservation Task Force of Pima County’s visionary Sonoran Desert Conservation Plan (SDCP), which seeks to conserve both biodiversity and working ranches around the Tucson metropolitan area. For the last decade, I have served on Pima County’s Conservation Acquisition Commission (CAC). The CAC provides recommendations to the Pima County Board of Supervisors on how to spend the $170 million in Open Space Bonds that voters approved in 2004 to support the SDCP.
The story of Wildgrass is one of organizational adaptation to the dynamism of present-day China’s politics and its rapidly changing social and environmental needs. After four years of working with the organization, I consider my roll in Wildgrass as more of an “exchange” than an “engagement” because of our reciprocal relations. We’ve shared knowledge and influenced one another on multiple levels, providing me a unique perspective to view changes in the organization over time.
In the 1990s, before I became an academic anthropologist and researcher, I worked for about seven years in community development in Northern Kenya. The bulk of my work involved facilitating participatory development processes among communities of pastoralists in Samburu district. We tried to engage a broad swath of the community in self-analysis, identification of priority issues, planning and the implementation of interventions to improve their situation. The guiding principle was that local knowledge should be prioritized. We believed that the herding communities knew best about their own context and that their ideas should be used as the basis for community-led development projects.