Identifying key needs for the integration of social–ecological outcomes in arctic wildlife monitoring

Vickers Hot Springs is located near the rural Southern California town of Ojai, and local residents have long enjoyed soaking in the sulfuric pools. But as knowledge of the springs spread, the area saw increases in fights, traffic, burglaries, and drug use. In response, two residents purchased the land and committed to restore the property while allowing limited public access, subsequently generating a great deal of controversy within the community. Privatizing Vickers Hot Springs follows the archetypical lesson of Garrett Hardin's 1968 essay, “The Tragedy of the Commons.” Hardin stated that the problem for common-pool resources was that a finite amount of services are demanded by a potentially infinite number of users, who have little to gain by sacrificing for the common good. But Hardin's theory does not always apply. Many communities have come together to manage resources, often without government oversight. Thus, the question is not whether or not Hardin's theory is accurate, but rather “under what conditions it is correct and when it makes the wrong predictions.” Case studies provide nuance to the broad brushstrokes of a theory, and whether Hardin's parable is applicable depends on the particularities of the common property resource conflict. Employing the frameworks established by Hardin, Dietz et al., and Ostrom, this paper examines the management of Vickers Hot Springs within its broader social, ecological, and political context, asking whether the particular circumstances of this resource use conflict made privatization the most predictable outcome.

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REKONSTRUKSI DAN REAKTUALISASI LITERASI EKOLOGI SOSIAL ISLAM

JURNAL PENELITIAN ◽

10.28918/jupe.v13i2.716 ◽

1970 ◽

Vol 13 (2) ◽

Author(s):

Heru Kurniawan

Keyword(s):

Natural Environment ◽

Social Ecology ◽

Social Space ◽

The State ◽

Ecological Literacy ◽

Human Interaction ◽

Basic Principles ◽

Ecological Awareness ◽

Social Ecological ◽

The Social

Literasi ekologi sosial Islam adalah interaksi manusia dengan lingkungan alam, teknologi, dan sosial yang didasarkan pada prinsip dasar Islam. Rekonstruksi literasi ekologi sosial Islam yang bisa direkonstruksi adalah prinsip dasar Islam yang menegaskan posisi manusia sebagai “pemimpin” yang diberi “amanah” untuk mengelola “bumi” atau “lingkungan alam dan sumber daya alam” sebaik-baiknya. Rekonstruksi literasi ekologis inilah yang kemudian akan diaktualisasikan pada masyarakat. Proses aktualisasi adalah kegiatan aktual dalam menanamkan kesadaran ekologi sosial Islam pada masyarakat yang mana dilakukan dalam ruang sosial keluarga, masyarakat, dan sekolah yang diorganisasi oleh negara melalui kebijakan dan peraturan per undang-undangan. Dengan proses rekonstruksi dan aktualisasi yang terstruktur ini, maka negara akan aktif membangun kesadaran ekologis sosial Islam dengan aktif dan terstruktur dengan baik guna mewujudkan basis kesadaran, ilmu pengetahuan, dan tata nilai ekologi sosial Islam pada masyarakat. Literacy on Islamic social ecology is the human interaction with the natural environment, technology, and social which is based on the basic principles of Islam. Reconstruction of literacy on Islamic social ecology that can be reconstructed is a basic tenet of Islam that affirms the human position as a "leader" by "mandate" to manage "Earth" or "natural environment and natural resources" as well as possible. Reconstruction of ecological literacy is then to be actualized in society. The process of actualization is actual activity in instilling awareness of the social ecology of Islam in the society which is done in the social space of families, communities, and schools organized by the state through policies and regulations. With the process of reconstruction and actualization, then the state will actively build social-ecological awareness of Islam in order to realize a base of awareness, knowledge, and values of Islamic social ecology in society.

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Advocating for Transgender and Non-Binary Affirmative Spaces in Graduate Education

10.31234/osf.io/haqwg ◽

2020 ◽

Author(s):

Douglas Knutson ◽

Em Matsuno ◽

Chloe Goldbach ◽

Halleh Hashtpari ◽

Nathan Grant Smith

Keyword(s):

Graduate Students ◽

Graduate Education ◽

Undergraduate Students ◽

Ecological Model ◽

Well Being ◽

Educational Success ◽

Post Secondary Education ◽

Identity Exploration ◽

Post Secondary ◽

Social Ecological

Nearly 50% of graduate students report experiencing emotional or psychological distress during their enrollment in graduate school. Levels of distress are particularly high for transgender and non-binary graduate students who experience daily discrimination and marginalization. Universities and colleges have yet to address and accommodate the needs and experiences of transgender and non-binary graduate students. Given the multitude of challenges these students may face, educational settings should not present additional barriers to educational success and well-being. In an effort to improve graduate education for transgender and non-binary students, we add to the existing scholarship on affirming work with transgender undergraduate students by addressing the unique concerns of graduate students. We utilize a social-ecological model to identify sources of discrimination in post-secondary education and to provide transgender- and non-binary-affirming recommendations at structural, interpersonal, and individual levels. For practitioners who wish to do personal work, we provide guidance for multicultural identity exploration. A table of recommendations and discussion of ways to implement our recommendations are provided.

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