The literature on nature’s values categorises worldviews in multiple ways. However, anthropocentric and bio- and ecocentric are most prevalent in both academic literature and policy documents. While these worldviews have distinctive value orientations, there is a considerable amount of variation and overlap within and among them.
Anthropocentric worldviews prioritize humans, ranging from a narrow/strong human emphasis to weak/relational perspectives that do not deny nonhuman others (Hargrove, 1992; Norton, 1984). Strong/narrow anthropocentrism refers to human prioritization or superiority over other species. Under this worldview, humans are valued above nature (e.g., justifying the use of pesticides to increase crop yield despite costs to other species) (Deb et al., 2010). Strong/narrow anthropocentrism is primarily associated with instrumental values. Weak/relational anthropocentrism refers to human values, but also recognises human dependence upon essential relationships to nature and other-than-human beings (Bannon, 2014; Plumwood, 1993). Weak/relational anthropocentrism is associated with both instrumental and relational values.
Bio- and eco-centric worldviews emphasize nature’s inherent or intrinsic value, in terms of individuals (e.g., each organism or species) and collectives (e.g., ecosystems). These worldviews consider living beings and the interdependent web-of-life as worthy of respect and important in decision-making (Callicott, 1989; Taylor et al., 2020).
Pluricentric worldviews, reflecting an emerging conception that aligns with relational values, focus on relationships between humans and other-than-human beings, as well as nature’s elements and systemic processes, conceived as reciprocal, interdependent, intertwined and embedded (Gould et al., 2019; Matthews, 1994; Saxena et al., 2018). Further, what are sometimes termed cosmocentric worldviews share the relational qualities of both biocentric and pluricentric worldviews, but emphasise the separate roles that objects, humans, animals, land, water, and everything else plays in maintaining its place and the world itself (Lucero, 2018).
It is widely recognized that shifting perceptions of nature and the attributing of value to specific natural landscapes or animals such are processes that are shaped and influenced by various forms of cultural expression. In museums, the changing human relations with nature through centuries are displayed and interpreted in interactive, narrative and accessible formats. Overtime wildlife film-making has changed our perceptions of nature, so does the Netflix documentaries such as "kiss the ground" or Avatar and Disney's Strange life (read my review of Strange World. "The imagination at the service of ecological lifestyles").
For John Thompson, the social imaginary is "the creative and symbolic dimension of the social world, the dimension through which human beings create their ways of living together and their ways of representing their collective life". Opening up imaginaries to other ways of making society, amongst humans and with non humans, this is what the "Fresque des Imaginaires" (Imaginaries collage) from Nous Sommes Vivants aims to achieve. The "Fresque des Imaginaires" displays the 4 "visions of the human-nature relationship" from Nicole Huybens above and participants are invited to craft new imaginaries for sustainability, new ways of eating, moving, dressing, living, through design fiction. Positive, responsible and desirable ecological imaginaries. Shaped in small groups inspired by other ways of living in this world. What we wear, eat, do has always revealed our values and aspirations, particularly in times of turbulence and upheaval. It’s a time for a major change. La fresque des imaginaires pour repenser la relation de l’humain à la nature qui structure nos représentations du réél
ECOLOGICAL IMAGINARIES #NOUSSOMMESVIVANTS
At the beginning of the "fresque des imaginaires" workshop the 4 "visions of the human-nature relationship" inspire participants new ways of making society, amongst humans and with non humans. Based on these imaginaries, participants are invited to reflect on what is really important to them, to open up to new ways to connect with humans and non-humans. Finally, the participants imagine how they would like to live on earth in 2030 making collages of their dream homes (if this topic is chosen, the fresque des imaginaires is thematic and participants choose the topic) "John Dewey defines imagination as the possibility of looking at things as if they could be other." This is the whole meaning of the bonding exercise, inviting the participants to break free of their constraints, to imagine how their life could turn out to be in the future, to dream or reconnect to their little child dream. Sharing individual visions with the group is a true realization that there are many different ways of living on earth, so many new ways to live on earth to explore.
👉 Exactly what we deliver in the imaginaries fresk during 3 hours https://lnkd.in/e29gVCDj
REGENERATIVE BRANDS - PARTS 1,2,3,4 (SHORT VERSION)
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