Song of the forest: Russian forestry and Stalinist environmentalism, 1905 - 1953
In: Pitt series in Russian and East European studies
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In: Pitt series in Russian and East European studies
In: Slavic review: interdisciplinary quarterly of Russian, Eurasian and East European studies, Band 79, Heft 2, S. 463-465
ISSN: 2325-7784
In: Slavic review: interdisciplinary quarterly of Russian, Eurasian and East European studies, Band 76, Heft 2, S. 557-559
ISSN: 2325-7784
In: Slavic review: interdisciplinary quarterly of Russian, Eurasian and East European studies, Band 76, Heft 4, S. 1085-1087
ISSN: 2325-7784
In: Cold war history: a Frank Cass journal, Band 16, Heft 4, S. 443-20
ISSN: 1468-2745
In: Cahiers du monde russe: Russie, Empire Russe, Union Soviétique, Etats Indépendants ; revue trimestrielle, Band 57, Heft 1, S. 173-190
ISSN: 1777-5388
In: Cold war history, Band 16, Heft 4, S. 443-462
ISSN: 1743-7962
In: A Companion to Global Environmental History, S. 222-243
In: The soviet and post-soviet review, Band 39, Heft 2, S. 273-276
ISSN: 1876-3324
This article revisits Lynn White's famous 1967 article that placed the blame for environmental problems in the Western world on the Judeo-Christian belief system, and discusses the case of the Pomor, a Russian sub-ethnicity who settled on the shores of the White Sea in the twelfth century. Although maintaining their Orthodox faith after migrating to the edge of the Slavic cultural zone, the Pomor adopted an entirely new way of life suited to the climate of the far north. Rather than concentrating on agriculture, which proved unreliable at the extreme northern latitude, they turned their attention to the exploitation of marine resources: fishing, sealing, and whaling. Contending with the harsh elements on a daily basis, the Pomor developed a worldview called "sacral geography," which fused animism with Christian eschatology. Sacral geography, in addition to providing an interpretive system for the natural world, also obligated the Pomor to observe and respect the natural world by limiting their economic strategies. The result was a unique environmental ethic. In the late nineteenth century and early twentieth century, the Pomor environmental ethic came under direct criticism from larger social forces-first the local business community and then the Soviet state-because of its low productivity. Ultimately, Stalin's aggressive economic and political policies succeeded in eliminating the Pomor environmental ethic as an effective curb on resource exploitation.Este artículo se propone revisar el famoso artículo de Lynn White de 1967, en el que culpa al sistema de creencias judeocristiano de los problemas medioambientales en el mundo occidental, y analizar el caso de los Pomor, una sub-etnia rusa asentada a orillas del Mar Blanco en el siglo XII. A pesar de mantener su fe ortodoxa después de migrar a la orilla de la zona cultural eslava, los Pomor adoptaron una nueva forma de vida adaptada al clima nórdico. En vez de concentrarse en la agricultura, que resultó ser poco fiable a tal latitud, centraron su atención en la ...
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In: Routledge environmental humanities
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