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Received 09.12.2020. The article analyzes the activities of the adolescent environmental community "Fridays For Future" in the context of the crisis caused by the COVID-19 pandemic. The school climate activist movement was initiated in 2018 in Sweden by 15-year-old Greta Thunberg. It has actively been gaining momentum during the two years of its existence. Thanks to the attention of the media and leading international organizations, it has acquired worldwide fame. But in 2020, due to the spread of coronavirus infection, the FFF was forced to pass the first serious test of strength. In the context of quarantine, it has lost two of its most important components. First, the increased interest of the media, which focused on covering a new burning topic, has dried up. Secondly, street demonstrations, which were the main method of the activists' struggle, were banned. The author of the article explores actions and new ways of activity that the members of the "Fridays For Future" have adapted to their goals. As a source base for this research, the Internet resources of the movement are investigated which have been developed quite well during its existence. In addition to this network of information, the materials of the mass media that continued to monitor the activities of young climate fighters were also reviewed. In addition, the works of other researchers studying the FFF movement are involved, unfortunately, not many, since the topic is relatively new. The article concludes about the ability of such type of associations as the "Fridays For Future" to maintain stability in crisis situations. This is facilitated by the features of their network device, as well as the generational identity of their participants. The main core of the movement is young students, whose representatives have mastered the new information technologies perfectly. Thanks to this fact, they are able to quickly adjust their methods and software settings, while generally maintaining a common commitment to their goals. Acknowledgements. The article was prepared within the project "Post-Crisis World Order: Challenges and Technologies, Competition and Cooperation" supported by the grant from Ministry of science and higher education of The Russian Federation program for research projects in priority areas of scientific and technological development (Agreement № 075-15-2020-783).

Freedom and insurrection around a fire -- Youth culture and the roots of contemporary activism -- Childhood landscapes of wonder and awe -- Into the forest -- Liberation's crusade -- Circles of community, strategies of inclusion -- Rites of grief and mourning

"For the Wild explores the ways in which the commitments of radical environmental and animal-rights activists develop through powerful experiences with the larger-than-human world during childhood and young adulthood. The book addresses the question of how and why activists come to value nonhuman animals and the natural world as worthy of protection. Emotions and memories of wonder, love, compassion, anger, and grief shape activists' protest practices and help us understand their deep-rooted commitments to the planet and its creatures. Drawing on analyses of activist art, music, and writings, as well as interviews and participant-observation in activist communities, Sarah M. Pike delves into the sacred duties of these often misunderstood and marginalized groups with openness and sensitivity."--Provided by publisher.

Abstract
The study deals with the activism of young Slovak people on the field of ecology and conservation of Slovak nature. As an example of this kind of activism Wolf - Forest Protection Movement was selected because it is the most active and most successful environmental organization in Slovakia. The main objective of this case study is to describe and analyse organisational structure and activities of Wolf on the background of wider general and theoretical framework what enables to classify this organisation in wide spectrum of youth activism, especially youth environmental activism in Slovakia. Apart from theoretical approach, organisational structure and broad range of activities of Wolf the study presents also political and civic attitudes of its young members, financing of the organisation and attractiveness of Wolf to young people in Slovakia.

International audience ; As we face multiple crises – particularly the climate crisis – the question arises as to how to conduct politics in the shadow of disaster without sliding into authoritarianism. Indeed, the opposition between fear and freedom is a common assumption among political theorists, and so is the close relationship between fear and authoritarianism. This essay seeks to understand how negative emotional experiences such as fear can be collectively addressed and used as a resource by social movements. In the first part, I argue that malestream theoretical frameworks treat fear as pathology, failing to understand and conceptualize the subtle interplay between so-called "negative affects", and the political thought and action that could take shape (and sometimes already exists) in ecological politics nowadays. The second part draws on feminist affect studies and feminist practices of consciousness raising to sketch alternative stories of what fearful and angry bodies can do. Throughout the article, I explore how anxiety, fear and despair, far from leading to powerlessness and manipulation, can become indicators of our interconnectedness, recreating and reminding us of ties and forms of belonging that have been destroyed or forgotten. Expressed, lived, and transformed in empowering affective arrangements, they become a resource for a new kind of collective agency, and can generate the critical thinking necessary fight againstdisaster capitalism.

International audience ; As we face multiple crises – particularly the climate crisis – the question arises as to how to conduct politics in the shadow of disaster without sliding into authoritarianism. Indeed, the opposition between fear and freedom is a common assumption among political theorists, and so is the close relationship between fear and authoritarianism. This essay seeks to understand how negative emotional experiences such as fear can be collectively addressed and used as a resource by social movements. In the first part, I argue that malestream theoretical frameworks treat fear as pathology, failing to understand and conceptualize the subtle interplay between so-called "negative affects", and the political thought and action that could take shape (and sometimes already exists) in ecological politics nowadays. The second part draws on feminist affect studies and feminist practices of consciousness raising to sketch alternative stories of what fearful and angry bodies can do. Throughout the article, I explore how anxiety, fear and despair, far from leading to powerlessness and manipulation, can become indicators of our interconnectedness, recreating and reminding us of ties and forms of belonging that have been destroyed or forgotten. Expressed, lived, and transformed in empowering affective arrangements, they become a resource for a new kind of collective agency, and can generate the critical thinking necessary fight againstdisaster capitalism.

International audience As we face multiple crises – particularly the climate crisis – the question arises as to how to conduct politics in the shadow of disaster without sliding into authoritarianism. Indeed, the opposition between fear and freedom is a common assumption among political theorists, and so is the close relationship between fear and authoritarianism. This essay seeks to understand how negative emotional experiences such as fear can be collectively addressed and used as a resource by social movements. In the first part, I argue that malestream theoretical frameworks treat fear as pathology, failing to understand and conceptualize the subtle interplay between so-called "negative affects", and the political thought and action that could take shape (and sometimes already exists) in ecological politics nowadays. The second part draws on feminist affect studies and feminist practices of consciousness raising to sketch alternative stories of what fearful and angry bodies can do. Throughout the article, I explore how anxiety, fear and despair, far from leading to powerlessness and manipulation, can become indicators of our interconnectedness, recreating and reminding us of ties and forms of belonging that have been destroyed or forgotten. Expressed, lived, and transformed in empowering affective arrangements, they become a resource for a new kind of collective agency, and can generate the critical thinking necessary fight againstdisaster capitalism.

Discourse on the possibility and necessity of an African environmental ethics is widespread in contemporary African studies, albeit with new dimensions and emphasis. With the growing work of such scholars as S. Ogungbemi, A. Fadahunsi, G. Tangwa, P. Ojomo, C.J. Ekwealo, and W. Kelbessa, among others exploring (in different ways) the thesis of indigenous African environmental values and principles which are considered sacrosanct in the restoration of humans and the environment in Africa, it is less controversial whether or not there is awareness of environmental ethical thinking among Africans. Beyond this theoretical polemic, the present essay observes the paucity of environmental activism and movements in Nigeria, whose underlying principles and tenets are seen to be incongruent with the ostensible African environmental ethics and values. This lacuna, it is here argued, aligns with the failure to match theory with praxis in many African states—the problem of wrong prioritizing and a conceptually deficient framework for action. This essay accordingly questions some previous outlines of African ethical environmental theory, with a view to establishing a cogent hermeneutico-reconstructive theory of African environmental management, one that gives prominence to ethical theorizing without neglecting activism.

Much of Western European history conditions us to see human differences in simplistic opposition to each other: dominant/subordinate, good/bad, up/down, superior/inferior. In a society where the good is defined in terms of profit rather than in terms of human need, there must always be some group of people who, through systematized oppression, can be made to feel surplus, to occupy the place of dehumanized inferior. Within this society, that group is made up of Black and Third World people, working-class people, older people, and women. (Lorde, 1984: 114)

Summary Only recently has social work begun to grapple with its place in relation to environmental issues. While considerable progress has been made in bringing environmental considerations into the centre of our profession's scholarship and practice, this project is far from complete. Drawing on environmental literature and based on findings of a qualitative case study of water activism in one Canadian city, this paper argues that the concept of "community resilience" provides both a practical and a conceptual framework for advancing social work's engagement with issues of the natural environment and environmental justice through community praxis. Findings In Guelph, Ontario, Canada, water issues are the focal point of considerable community activism. The case study research reveals, however, that while water is the focus, much of this activism is driven by three broad social priorities that reflect ideas of community resilience and which suggest entry points for social work participation in community-based environmental initiatives: self-reliance and sustainability, localization and direct citizen participation, and community. Applications "Community resilience" is increasingly popular in environmental and community development fields as a conceptual framework for assessing and building the capacity of communities to support wellbeing in the face of environmental change, adversity and risk. While the concept of "resilience" is well established in social work, "community resilience" remains under-examined in social work literature. In this paper, the author draws attention to this arena of resilience thinking, highlighting its potential for the integration of considerations of the natural environment into social work scholarship, education, and practice.