Over the summer I have been lucky enough to go to various meetings and events (particularly the North American Congress for Conservation Biology in Madison, US and the Cecil Summit in Oxford) that have exposed me to unfamiliar examples of conservation practice around the world. A consistent theme running through much of what I have learned is the importance of the power relations between conservation and other actors, and how much these affect conservation thinking and practice. This in itself is not surprising, but what has really struck me is that there are two different, and seemingly contradictory, narratives about conservation and power in circulation. Continue reading
An important theme in recent thinking about conservation has related to the question of whether people are becoming more separated from nature in various ways, and if so, what might be the implications. Several versions of this argument exist, including Richard Louv’s idea that a loss of contact with nature creates a kind of ‘nature deficit disorder’ among children, George Monbiot’s call for the re-wilding of human experience, and Michael Pollan’s critique of how factory farming severs links between people and nature that are mediated through food. Indeed, Peter Kareiva has said that an experiential separation from nature, as demonstrated through a decline in nature recreation “may well be the world’s greatest environmental threat”.
I have argued in a recent blog that there is a strange paradox in contemporary conservation practice which seems determined to create spatial separations between people and non-human nature, whilst lamenting the resulting emotional / experiential disconnection between the two. In this article, however, I want to focus on a deeper and more philosophical criticism of the ‘separation thesis’ – namely that a separation of people from nature is impossible because people are part of nature, and therefore cannot be separated from it. This line of criticism draws from longstanding arguments in philosophy about the relationship between humanity and the rest of life on earth, rejecting the dualistic view that humans and nature are two separate categories, and preferring instead to see society and nature as inextricably connected ‘socionatures’. This view emerges from academia, but is also a common feature of the non-western worldviews of many human groups around the world. Continue reading
Citizen Science – research conducted in whole or in part by non-professional scientists – seems to be everywhere at the moment; from our back gardens to remote tropical forests, on our TVs and in our academic journals. It offers something for everyone: scientists like its potential to generate lots of data at low cost; sociologists like the way it changes the relationship between science and the public; the media like its ability to connect with individuals and their personal stories. There are concerns about the quality of data collected by amateur citizen scientists, but there is increasing evidence that they can be of comparable quality to professionals, if those collecting them receive the right training. Citizen Science has been used to look for climate patterns in historical weather records, to unlock the secrets of faraway galaxies, and to map the sacred sites of Congolese forest people. Conservation has been quick to jump on the bandwagon, with a whole range of applications, from detecting bats to identifying new species.
Citizen Science is not one thing, and typologies have been developed that recognise the different roles of citizens in the process (e.g. as passive participants or as active owners of the research) and the varied nature of the tasks performed by citizen scientists (e.g. as ‘sensors’ making observations or as problem solvers). Perhaps the most profound distinction is between individuals who participate in citizen science for pleasure as a hobby, and those for whom the findings have direct implications for their underlying wellbeing. The former category typically involves relatively wealthy people in developing countries (such as expert amateur birdwatchers) whereas the latter category is particularly relevant to conservation in developing countries, where many people depend on natural resources for their livelihoods.
Conservation citizen science in developing countries – often called ‘community-based monitoring’ – is growing in popularity. It has the potential, in theory, to create a fantastic win-win-win. Local people collect data on wildlife and resource use that are highly valuable to conservation and conservation science: win one. These data can then be fed into management of the same natural resources, creating improved long-term conservation outcomes: win two. At the same time, the process of involving local people in study design, data collection and (sometimes) management is empowering, which can create meaningful improvements in wellbeing for local people: win three. There is a real buzz at the moment about the potential of local citizen science to deliver this triple-win, but how robust is it in the face of changing conditions? In particular, to what extent is it dependent on the limitations of current technology? Continue reading