Stewardship Ethic Research Articles

Supporting Stewardship: Funding, Utilization, and Sustainability as Ethical Concerns in Networked Biobanking

Background The literature on the ethics of biobanking often overlooks the practical operations of biobanks. The ethics of stewardship requires that biobank resources are used to conduct beneficial science. Networked biobanks have emerged to increase the scientific benefit of biobank resources, but little is known about whether and how operations of networking may accomplish this goal. Methods As part of a larger study on the ethical, legal, and social implications (ELSI) of networked biobanking, we conducted 38 interviews with representatives of 31 networked biobanks. Interviews explored operations of the networks. We used thematic analysis to examine how respondents describe three topics associated with stewarding biobank resources—funding, utilization, and sustainability. Results Our results highlight that funding, utilization, and sustainability are critical not only to the operation of biobanks, but also to the ethical obligations that biobankers owe to stakeholders to steward the resources. Based on prior research, we hypothesized that respondents would describe networking as beneficial to increasing funding, utilization, and sustainability of the network. Respondents generally found value in networked biobanking, but networking did not necessarily increase funding, utilization, and sustainability. Conclusion The results presented here support inclusion of funding, utilization, and sustainability as topics of ethical concern in the practice of biobanking and networked biobanking. These issues are rooted in the stewardship obligations that biobankers feel to their partners, client investigators, and participants. The goal of promoting stewardship through networking requires significant time and effort to build governance models that honor the obligations of each individual biobank to their donors and advance the collective goals of the network. We conclude with suggestions offered by respondents to address improving these aspects of stewardship.

Beading relations: Reimagining, remapping, and remembering through The Lake Nipissing Beading Project

ABSTRACT As members of the Lake Nipissing Beading Project Collective, we reflect on a community-beaded map project that evolved from a partnership between Nipissing University, Nipissing First Nation, and Dokis First Nation, rooted in the traditional lands of the Nbisiing Nishnaabeg on Robinson Huron Treaty (1850) territory. The Lake Nipissing Beading Project (LNBP) emerged in 2020 as a gesture of community care in response to the socio-spatial challenges of the global COVID-19 pandemic. The traveling beaded map installation reimagines, remaps, and remembers Lake Nipissing and surrounding watersheds through a collaborative process rooted in relationality and reciprocity. Critically situating and subsequently “taking back” provincial geospatial imagery, the project presents one attempt to decolonize geographical tools through creative intervention that combines storytelling practices of beading and countermapping. We reflect on the multi-layered histories enlivened through project activities, including those of our community-academic partnerships. We discuss what it means to recognize the beaded map as a living relation and carrier of living stories, re-orienting spatial knowledges toward an intentional ethics of care and community-led stewardship. In doing so the project re-centers Nbisiing Nishnaabeg relationships to, with, and through the lake.

The evolving developmental role of the state as public trustee of South Africa's natural resources and property

Through its environmental laws and policies, the state needs to ensure the ecologically sustainable development and use of South Africa's natural resources, while promoting justifiable economic and social development. Thus, the view that property owners may not use their property in ways that prejudice the community and other peoples' interests in environmental resources must be considered. This corresponds with the acknowledged stance that property, in its widest sense, has a "public or civic or proprietary" aspect to it that transcends individual economic interests, and that private property ownership should be inherently limited for the benefit of society at large. Property is, therefore, intimately bound up with the socio-economic security and well-being of all South African citizens. Since a developmental state actively guides economic development and the use of the country's resources to meet the needs of the people, the developmental role of the state should serve the public interest. In South Africa, though, the public function of property is frequently usurped by the government's developmental-state ambitions and influenced by political and economic considerations that affect the socio-economic fabric of the country. The South African government, as public trustee of the nation's natural resources, must regulate access to and use of natural resources by exercising its stewardship ethic. However, this is not always the case when it comes to critical resources like water and land - a situation that perpetuates the historically imbalanced distribution of wealth in South Africa.

Trojan Horses Facing the Mirror

We examine the appropriations of stewardship ethics by religious anti-environmental movement organizations (RAEMOs). Based on a qualitative analysis of promotional materials, we highlight similar framing alignment processes carried out by two RAEMOs in different contexts: the US Cornwall Alliance and the Brazilian Institute Plinio Corrêa de Oliveira (IPCO). We found that, despite their different theological inspirations and target audiences, the RAEMOs use the same general master counter-framing to stimulate a sense of battle in which ‘genuine stewards’ must resist anti-Christian ideologies camouflaged as environmentalism, restricting themselves to a pasteurized care for creation, symbolized by the concept of gardening. As for the framing variations, we suggest that they are driven not so much by distinct religious beliefs as by political and economic coalitions, mainly linked to the fossil fuels sector in the North American case, and agribusiness, in the Brazilian case.

Fish in the Ecotheological Reflection of the Hebrew Bible

The millennial texts that form the Hebrew Bible bring with them a significant reflection on non-human beings, that is, abiotic beings, plants, and animals. Thus, an ecotheology is born that discovers nature as the word of God and sees the human being amid other creatures. Moreover, it indicates the urgency of respectful coexistence and the ethics of care and/or stewardship since all beings are residents of a common home. In the present study, the Hebrew Bible is visited in search of the thirty-four presences of the word commonly translated as "fish", knowing that there are no mentions of species of this aquatic animal. The aim is to bring together the elements that, present in different literary-historical contexts, establish an ecotheological reflection. Thus, the research proposed here is part of the green reading of biblical texts. Thirty years ago, at the time of the publication of the ecclesial document “The Interpretation of the Bible in the Church”, this theme had not yet gained greater visibility. Today, however, it is urgent.

From eco‐theology to eco‐skepticism: How American Latter‐day Saint environmental perspectives changed over time, and how they may change again

AbstractModern American members of the Church of Jesus Christ of Latter‐day Saints (aka LDS or Mormons) are among the most environmentally skeptical American groups, but it has not always been this way. The church has an exceptionally robust eco‐theology. In the 19th century, it espoused a strong “ethic of stewardship.” The review focuses on the story of how and why this shift from eco‐theology to eco‐skepticism occurred, shedding light on how theology, wider culture, and other forces can influence value creation, and how these changing values can transform the environmental attitudes and behaviors of an entire people. LDS eco‐theology shares some principles in common with some other Christian faiths, but also includes a number of unique or unusual beliefs and egalitarian/agrarian practices. In the early church (19th century), eco‐theology contributed to a value system which prioritized creation care. However, early LDS community land practices did not necessarily live up to these ideals and the local environment suffered serious consequences. Then, with an influx of external influences, including a growing population of non‐LDS frontiersmen, Latter‐day Saint values shifted away from creation care and egalitarianism and toward individualism and capitalism. Church leaders stopped regularly preaching about the earth's value, instead focusing on individual salvation. Environmental action antipathy and climate skepticism became the norm. This volte‐face demonstrates both how theology can influence values and actions, and the inverse.This article is categorized under: The Social Status of Climate Change Knowledge > Sociology/Anthropology of Climate Knowledge Perceptions, Behavior, and Communication of Climate Change > Perceptions of Climate Change

Rewilding the Detroit, Michigan, USA–Windsor, Ontario, Canada Metropolitan Area

Rewilding attempts to increase biodiversity and restore natural ecosystem processes by reducing human influence. Today, there is growing interest in rewilding urban areas. Rewilding of the Detroit, Michigan, USA and Windsor, Ontario, Canada metropolitan area, and its shared natural resource called the Detroit River, has been delineated through the reintroduction of peregrine falcons and osprey, and a return of other sentinel species like bald eagles, lake sturgeon, lake whitefish, walleye, beaver, and river otter. Rewilding has helped showcase the value and benefits of environmental protection and restoration, ecosystem services, habitat rehabilitation and enhancement, and conservation, including social and economic benefits. Improved ecosystem health and rewilding have become a catalyst for re-establishing a reconnection between urban denizens and natural resources through greenways and water trails. The provision of compelling outdoor experiences in nature, in turn, can help foster a personal attachment to the particular place people call home that can help inspire a stewardship ethic.

Defining our legacy to all future generations

ABSTRACT The face of climate action is increasingly young, well informed, and active. But despite the growing rumble of this youth-quake, the New Zealand political system has to date been slow to respond to climate change mitigation. This article will therefore critically explore the apparent paradox between the image of New Zealand as a leading progressive democratic society, and its current response to the climate emergency. In particular, the paper will interrogate this theme from the perspectives of the international critique of New Zealand’s current legal and policy response, the dynamic lens of climate change litigation and its potential to influence public policy, and the increasing impact of tikanga Māori as a primary source of New Zealand law and its relational approach to the wellbeing of the environment and the underlying ethic of stewardship. The overall thesis of the paper will be that cumulatively these trends will have the energy to generate an effective response to climate change and mobilise the urgent joined-up action required to reduce greenhouse gas emissions and build adaptive capacity within the closing opportunity of the next two decades.

A Theocentric Environmental Ethic

An influential view among environmentalists and ecologists is that religion, in general, and Christianity, in particular, not only have nothing to offer to environmental ethics but are actually hostile to the environment. I argue that a biblically informed theocentric environmental ethic of stewardship offers rich resources for duty-based environmental ethics in general and, in particular, for establishing grounds for restoration, conservation, and preservation of the environment.

Stewardship

This issue’s editorial is from our new principal editor, Tara Winters. She articulates her understanding of the role and responsibility of being an editor through the lens of stewardship. The contents of the issue are introduced, observing how the ethic of stewardship is present in every article from connections between art and ecology to sustaining a future for art education discourse through critical reflection and re-imagining research processes.

A cost assessment of intensive wild quail management on private lands in the southeastern United States

AbstractPrivate landowners who operate multifunctional landscapes play a critical role in the conservation of native and imperiled species, and the restoration of native ecosystems. In the southeastern United States, both northern bobwhite (Colinus virginianus) and pine savanna ecosystems are imperiled and heavily reliant on conservation efforts by private landowners. Engaging private landowners in the restoration and management of pine savannas and grasslands is essential to the recovery of northern bobwhite, which is also managed as a game species. Since the early 1900s, the cultural tradition of wild bobwhite hunting has motivated landowners to manage their properties to increase bobwhite populations. However, the costs and revenues associated with intensive wild bobwhite management and hunting are imperfectly understood. From May 2021 to February 2022, we conducted semistructured interviews with landowners and land managers of 37 wild bobwhite hunting properties (total of 65,317 ha in bobwhite management) in Alabama, Georgia, Florida, and South Carolina to enumerate the costs and revenues associated with intensive wild bobwhite management. Landowners spent an average of $154/acre/year (~$381/ha/year; median of $142/acre/year or ~$352/ha/year) to manage for northern bobwhite. These costs included salaries and benefits for labor, depreciated equipment and infrastructure expenditures, and other supplies (e.g., fuel, seed) needed to maintain wild bobwhite populations and their habitat. Few properties offset their bobwhite management costs with revenues generated on the property, including hunting revenues. Non‐financial motivations for owning a bobwhite property included a strong land stewardship ethic, the desire to maintain rural lifestyles and family heritage, and securing hunting and recreational opportunities. Through wild quail management, private landowners are helping to secure critical habitat for threatened and endangered species and increasing the landscape's overall resilience to climate change without the use of public funding.

Women on the Land: Perspectives on Women-Owned Forest Land in the Eastern United States

Women represent a growing segment of the family forest owner population in the United States. This article seeks to identify how women in the eastern U.S. navigate forest land management. Inductive coding led to the development of five prominent themes: connections to the land, stewardship ethic, personal challenges, connections to others, and educational/programmatic challenges. Our research suggests that women have a strong connection to their land with diverse interests and objectives. Their stories challenge the current definition of engaged landowners and represent a need for programs and policies that support passive and more holistic active stewardship options.

Policy interventions and competing management paradigms shape the long-term distribution of forest harvesting across the landscape

Industrial economic models of natural resource management often incentivize the sequential harvesting of resources based on profitability, disproportionately targeting the higher-value elements of the environment. In fisheries, this issue is framed as a problem of "fishing down the food chain" when these elements represent different trophic levels or sequential depletion more generally. Harvesting that focuses on high grading the most profitable, productive, and accessible components of environmental gradients is also thought to occur in the forestry sector. Such a paradigm is inconsistent with a stewardship ethic, entrenched in the forestry literature, that seeks to maintain or enhance forest condition over time. We ask 1) how these conflicting paradigms have influenced patterns of forest harvesting over time and 2) whether more recent conservation-oriented policies influenced these historical harvesting patterns. We use detailed harvest data over a 47-y period and aggregated time series data that span over a century on the central coast of British Columbia, Canada to assess temporal changes in how logging is distributed among various classes of site productivity and terrain accessibility, corresponding to timber value. Most of this record shows a distinct trend of harvesting shifting over time to less productive stands, with some evidence of harvesting occurring in increasingly less accessible forests. However, stewardship-oriented policy changes enacted in the mid-1990s appear to have strongly affected these trends. This illustrates both a profit-maximizing tendency to log down the value chain when choices are unconstrained and the potential of policy choices to impose a greater stewardship ethic on harvesting behavior.

Stewardship: An Ethics for Environmental Respectability in Africa

Drawing on various environmental philosophers and other scholars, this paper modestly proposes an ethitocal theory known as stewardship that strongly challenges mankind to treat nature (environment) with substantial reverence and care. Nature and human beings are symbiotically related. Human beings depend on nature for their existence. Stewardship, as an ethical theory and practice, pivots on the philosophical idea that nature is sacred [i.e., bearer of intrinsic value and locus of transcendence]. Stewardship challenges human beings to committedly preserve nature and to only tamper with it for the procurement of basic human needs. Destroying nature is somehow destroying oneself. Such awareness may change the way human beings relate to nature, especially in radical capitalistic societies where nature is simply seen as a means to satisfy human interests. This paper recommends contributory measures for implementing the ethics of stewardship. These include the ethical principles of co-existentiality, personalised responsibility, proportionality and solidarity. The ethics of stewardship carries greater prospects of challenging people’s irresponsible appropriation, commercialisation and instrumentalisation of nature (anthropocentrism); hence, contributing to environmental respectability. Keywords: Nature (environment), Anthropocentrism, Sacredness, Stewardship.

“How can you put a price on the environment?” Farmer perspectives on stewardship and payment for ecosystem services

As agricultural conservation priorities evolve to address new complex social-ecological problems and emerging social priorities, new conservation incentive program participation and success can be enhanced by incorporating local stakeholder preferences into program design. Our research explores how farmers incorporate ecosystem services into management decisions, their willingness to participate in payment for ecosystem services programs, and factors beyond compensation level that would influence participation. We conducted three focus groups with 24 participants between January of 2019 and May of 2019 in Vermont. Our study revealed that a strong, intrinsic stewardship ethic motivates farmers to enhance ecosystem service provisioning from their farms, though financial pressures often limit decision-making. These results suggest that programs with sufficient levels of payment may attract participation, at least among some types of farmers, to enhance ecosystem services from farms in Vermont. However, farmers may be deterred from participating by perceived unfairness and distrust of the government based on previous experiences with regulations and conservation incentive structures. Farmers also expressed distrust of information about ecosystem services supply that conflicts with their perceptions of agroecosystem functioning, unless delivered by trusted individuals from the extension system. The delivery of context-specific information on how management changes impact ecosystem service performance from trusted sources could enhance farmers’ decisions, and would aptly complement payments. Additionally, farmers expressed a desire to see a program that both achieves additionality and rewards farms who have been stewards, goals that are potentially at odds. Our findings offer important insights for policy makers and program administrators who need to understand factors that will influence farmers’ willingness to participate in payment for ecosystem service programs and other conservation practice adoption initiatives, in Vermont and elsewhere.

Reconnecting people to the Detroit River – A transboundary effort

Abstract Windsor in Ontario, Canada and Detroit in Michigan, USA are Great Lakes border cities on the Detroit River that have a long history of water pollution. Public outcry over water pollution in the 1960s led to the enactment of environmental laws starting in the early 1970s. As these laws were implemented and water quality improved, citizens started calling for improved public access to the river, including establishing linked riverfront greenways. This paper presents a case study of greenway development in these border cities based on indicator reporting to comprehensively assess ecosystem health. Findings show that waterfront greenways were catalyzed by cleanup of the Detroit River. As greenway systems expanded on both sides of the border, greenway stakeholders began to envision cross-border greenway connections that would stimulate ecotourism, help encourage healthy lifestyles, and enhance quality of life in southwest Ontario and southeast Michigan. Recommended next steps include investing in greenway capacity building, identifying and testing creative financing options for greenways, formalizing institutional arrangements between Canada and the United States for a binational greenway network, and strengthening cross-border greenway connections by reestablishing a cross-border ferry, offering free access to the tunnel bus on weekends for cyclists, and hosting Windsor-Detroit open streets’ events. Robust transboundary greenway partnerships are critical to realizing the full potential of cross border greenway systems, including expanding outdoor recreation and ecotourism, conserving natural resources, and inspiring a stewardship ethic for shared ecosystems.

Walking on two legs: a pathway of Indigenous restoration and reconciliation in fire‐adapted landscapes

Worldwide, Indigenous peoples are leading the revitalization of their/our cultures through the restoration of ecosystems in which they are embedded, including in response to increasing “megafires.” Concurrently, growing Indigenous‐led movements are calling for governments to implement Indigenous rights, titles and treaties, and many settler‐colonial governments are committing to reconciliation with Indigenous peoples and to implementing the United Nations Declaration on the Rights of Indigenous Peoples. Yet, despite growing recognition that just and effective conservation is only possible through partnerships with, or led by, Indigenous peoples, decolonizing approaches to restoration have received insufficient attention. However, reconciliation will be incomplete without Indigenous‐led restoration of Indigenous lands, knowledges, and cultures. In this article, we introduce the concept of “walking on two legs” to guide restoration scientists and practitioners in advancing the interconnected processes of Indigenous‐led restoration and reconciliation in Indigenous territories. As an action‐oriented framework articulated by Secwépemc Elder Ronald E. Ignace, “walking on two legs” seeks to bring Indigenous knowledges into balance with western scientific knowledge in service of upholding an Indigenous stewardship ethic that is embedded in Indigenous ways of relating to land and embodies principles of respect, reciprocity, and responsibility. Grounding this discussion in the context of fire‐adapted ecosystems of western Canada and unceded and traditional Secwépemc territory, Secwepemcúl̓ecw, we argue that walking on two legs, along with principles of reconciliation, offers a pathway to uphold respectful relationships with Indigenous peoples, knowledges, and territories through Indigenous‐led restoration.

Examining Factors Associated With Farmers' Climate-Adaptive and Maladaptive Actions in the U.S. Midwest

The U.S. Midwest is a major producer of grain, meat, dairy, eggs, and other major agricultural commodities. It has also been increasingly impacted by climate change-related extreme weather over the last decade as droughts, extreme rains, floods, and, most recently, a severe derecho have damaged crops, livestock, and livelihoods. Climate and agricultural scientists and other stakeholders are concerned that without major shifts away from degrading practices toward regenerative systems, long-term sustainability will be compromised. We used cumulative logistic regression to analyze data from a 2020 survey of 1,059 Iowa farmers to examine (1) how farmers are adapting to increasingly variable and extreme weather-related to climate change and (2) whether selected factors were associated with different kinds of adaptive (e.g., increased use of cover crops) or potentially maladaptive (e.g., increased use of pesticides) actions. Our results found that many farmers have been taking adaptive and maladaptive actions. Stewardship ethics, attitudes toward adaptive action, and integration in conservation-related networks were consistent, positive predictors of increases in adaptive practices. On the other hand, faith in crop insurance as a coping strategy, farm scale, and other factors were associated with some maladaptive actions, with several positive predictors of adaptation also being positive predictors of maladaptation, use of pesticides and drainage in particular. This research contributes to the growing literature on climate risk management and adaptation in agricultural landscapes by providing empirical evidence of the factors related to farmers' adaptive and maladaptive actions.

Borderlands Earth Care Youth Institute Restoration Work in the U.S./Mexico Borderlands

The Borderlands Earth Care Youth (BECY) Institute is an example of hands-on environmental education where high school students engage with restoration. BECY inspires and trains the next generation of land stewards by hiring borderland youth to restore their home watersheds. The 12-person youth crews, currently located in two rural communities just north of the U.S./Mexico border, are paid to implement hands-on restoration, utilizing science-based techniques, to return biodiversity to the landscape and urban binational communities. During its 8-year program, BECY interns have been hired to refill plummeting groundwater tables, stabilize dwindling native pollinator populations, revegetate barren landscapes, arrest erosion, link fragmented wildlife corridors, and support sustainable food systems. Each BECY crew is led by two young adults, ages 21 to 26, who are graduates of the program. Restoration projects are completed in collaboration with local conservation professionals working in careers accessible to local youth. Along with tiered near-peer mentorship, BECY crews develop leadership and team-building skills while learning critical concepts in watershed, ecosystem, and food system restoration. Youth interns graduate from the BECY crew by completing independent restoration projects and presenting a report of their project at a community graduation ceremony. Through prolonged contact with restoration professionals across the Sky Island Restoration Collaborative, BECY has bridged a gap in establishing viable restoration-based economies in multiple underserved rural border communities, with the goal of catalyzing an ethic of cross-border land stewardship for generations into the future.

Merwin’s Ecopoetic Conservancy

AbstractMerwin’s efforts to conserve Earth help us understand his recuperation of poetic form in the later poetry. After deploying traditional poetic devices such as meter and rhyme to voice the ideology he opposed in his middle period, Merwin came to renew traditional form to echo his commitment to preindustrial human symbiosis with the environment—an indigenous consilience. Merwin understood literary adaptation through translation as rooted in a selfless ethics of stewardship. In this renewal, Merwin was never sanguine about salvation through traditional forms of writing or living but remained elegiac in his love and care for what is disappearing from our ecosystems.