Some fantastic literature and theory sharpened the stakes of environmental history for me, not as a discipline, but as an enterprise encompassing various methods in understanding past and present socio-ecological transformations, worlds, and crises.
I was born in an extremely built-up urban environment, and have always been afraid of virtually all nonhuman animals. For a long time, I saw the natural world as out there, independent of my existence, and was oblivious to whatever happened to it. But this has changed.
In 1986 at the Silva Conference for the Protection of the Trees and Forests in Paris, Burkinabé president Thomas Sankara delivered a speech remarkable for its foresight into the most pressing issues for Sahelians and global citizens that remain true even today.
It was the mid-1970s, and Sidney Sinclair needed a massive loan to buy a share in his first fishing boat.
In this post, I like to write about the connection between border-crossing animals, stories and popular culture, focusing on the story and folklore of the boll weevil, which conquered the cotton plantations of the American South.
Ebben a posztban országhatárokat átszelő élőlények, történetek és a populáris kultúra kapcsolatáról szeretnék írni, elsősorban az amerikai Dél gyapotültetvényeit (és a blues zenét) meghódító gyapottokmányos bogár történetéről.
Environmental history is an interdisciplinary science at heart, covering a wide range of interests from antiquities to contemporary history, from biology to gender studies. As a contemporary environmental historian I have spent the past couple of years trying to understand how the Finnish green party, the Green League, has adapted and conformed to Finnish political culture and the country’s party system.