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The political ecological study of environmental issues is often concerned with the interactions of diverse actors, leading to accounts of different, conflicting worldviews. While different epistemological and ontological standpoints are covered, there is consensus that environmental issues are simultaneously social and material, and that worldviews differ. In this article, I argue Michael Thompson's rubbish theory can be usefully employed to compare and contrast environmental perspectives ultimately rooted in conflicting epistemological and ontological understandings of a situation. Rubbish theory describes the categorization of objects into durables, transients and rubbish, and movements between these categories.Rubbish theory focuses on how objects are restricted in their movement and how this reflects the distribution of power and status in society. Two aspects of a society may then be assessed: 1) its value system, and 2) the extent to which different groups may alter that value system. Dynamic changes in these two aspects are then traceable. As an example of extant environmental conflicts rooted in different worldviews, this article focuses on historic and contemporary issues around the consumption of whale meat. Focusing upon whaling and whale-watching, I argue that historic and contemporary conflicts manifest different orderings and that these comprise different epistemological standpoints, which as value systems are comparable within rubbish theory.

A perennial challenge in efforts to deal with environmental issues is the question of how to simplify. As such, where and when one simplifies is often a source of conflict, but perversely also paramount to finding a solution. This thesis focuses on one long-standing environmental issue, the whaling debate. Specifically, it performs a strategically sited microethnography of Faroese whaling, grindadráp, exploring linkages between actions on local and international scales. This thesis aims to contribute to environmental sociological efforts to analyse and resolve complex socio-environmental problems. The five papers that together constitute this thesis collectively provide a description of grindadráp from the local scale of the bays where pilot whales are killed to the international forums where whaling as a whole remains an issue at the heart of an on-going, deadlocked conflict. Primarily based on three months' fieldwork in the Faroe Islands, this thesis combines observation, interviews, media and other literature. The theoretical lenses employed are that of the 'ontological turn' and the 'theory of sociocultural viability' (cultural theory). The former utilised as a tool for ethnographic practice with the latter used to analyse how different perspectives on reality manifest throughout the whaling conflict. This thesis demonstrates that grindadráp has changed through time as a result of the interactions between actors with different views on the matter at hand. However, in contrast to the global whaling debate, this interaction has been mostly constructive, with appropriate changes in practice ensuring grindadráp's continued popularity within the Faroe Islands. Furthermore, its continuation will likely depend on grindadráp's continued ability to balance different perspectives. This thesis thus echoes environmental sociological calls for improved dialogue in the framing and resolution of environmental disputes, suggesting that cultural theory provides a tool that balances relativism and pragmatism in dealing with complex environmental problems.

A key question in any environmental dispute is the nature of what is under discussion. 'Cosmopolitics' – political battles over the form of reality – are a feature of many environmental clashes. This article focuses on one such clash: during the summer of 2014, grindadráp – the iconic practice of driving pilot whales for meat – was the big news item in the Faroe Islands. More accurately, a conservation campaign by the controversial group Sea Shepherd Conservation Society (SSCS), Operation Grindstop 2014, garnered most attention. Aiming to stop or at least disrupt the 'barbaric' and 'sadistic' grindadráp, SSCS were involved in several confrontations with Faroese authorities and publicly engaged with Faroese pro-whaling advocates in several discussions that were seemingly fruitless. Based on 3 months fieldwork during the campaign, this article describes a 'political ontology' of Grindstop 2014. What emerged was a 'hybrid' born of a clash between two fundamentally dissonant systems of ordering, which structured and were reinforced by various practices, both discursive and material. Activists on both sides were engaged in a cosmopolitical struggle to decisively enact their orderings, creating alternative stories of whales, Faroese whaling, the ocean environment and modernity. The aim is to understand what happened when these orderings met. This article argues that throughout the summer these two orderings moved apart, consequently hiding the diversity of opinion and discussion within Faroese society around grindadráp. As such, alternative orderings of grindadráp were suppressed, notably those voiced by Faroese activists arguing that the practice should cease because of the high levels of toxins in pilot whale meat.Key words: Faroe Islands, whaling, political ontology, cosmopolitics

In the aftermath of the 2001 World Trade Center bombings, the application of the label "terrorist" to one of the parties in a given conflict can serve to deny political legitimacy, and can make possible the use of extreme measures to deal with them. This article compares the fortunes of the Liberation Tigers of Tamil Eelam and Hamas. Through the use of an analysis of contemporary discourses relating to terrorism, it is argued that, in the post‐9/11 world, successfully ascribing a nonstate opponent as a terrorist permits the use of overwhelming force. The discourse thus becomes a powerful political technology in the hands of state actors, regardless of the justification for its use.

Climate institutions, such as government agencies, are important sites for climate change action. However, the type of action available to any institution will relate to the historical experiences of the institution and those embedded within it. Thus, institutions may exhibit path-dependency, based on previous experiences, such as gender-blindness. This may make the inclusion of gender and other climate-relevant social factors appear less appropriate in comparison to technical and economic solutions. This has direct consequences for the types of climate action undertaken and how climate change is framed, thus often as a scientific, technical problem rather than a societal problem with intersectional dimensions. This chapter focuses upon two climate institutions: the Swedish Environmental Protection Agency and the Swedish Transport Administration. Based on the interview data, it explores how civil servants frame possibilities for institutional action and changes in climate policy-making. It highlights that respondents would alternatively see change resulting from government direction and as something that motivated civil servants could lead on. Respondents often asserted that civil servants should aspire to remain apolitical and serve the will of the democratically elected government. Drawing on an intersectionality-inspired feminist institutionalism and organisational studies literature, we suggest several ways for civil servants to take action without damaging their institutional legitimacy. This will increase the possibility of further intersectional understanding and recognition of climate-relevant social differences in climate policy-making.

Climate change effects, views and approaches vary based on geographical location, class, gender, age and other climate related social factors. It is thus relevant to explore how various government bodies/authorities involved in dealing with climate change represent and act on social difference across diverse societies. This article performs a discourse analysis of climate policy documents from three Swedish government agencies: the Transport Administration, the Energy Agency, and the Environmental Protection Agency. This in order to explore how the different agencies represent social difference: what is made visible; what is obscured; what are the implications? We collected a purposive, collated sample of literature through online searches and personal communications with agency staff. We apply an intersectional approach to the sampled literature. The article finds that while each agency articulates an awareness of social difference, this tends to manifest in broad terms. It argues that this has the effect of obscuring differential climate impacts and effects of climate action, with potential environmental justice implications. Finally, the article concludes by proposing that incorporating intersectional approaches will support more effective, inclusive and equitable climate action, in Sweden and elsewhere.

Continued unsustainability and surpassed planetary boundaries require not only scientific and technological advances, but deep and enduring social and cultural changes. The purpose of this article is to contribute a theoretical approach to understand conditions and constraints for societal change towards sustainable development. In order to break with unsustainable norms, habits, practices, and structures, there is a need for learning for transformation, not only adaption. Based on a critical literature review within the field of learning for sustainable development, our approach is a development of the concept of transformative learning, by integrating three additional dimensions—Institutional Structures, Social Practices, and Conflict Perspectives. This approach acknowledges conflicts on macro, meso, and micro levels, as well as structural and cultural constraints. It contends that transformative learning is processual, interactional, long-term, and cumbersome. It takes place within existing institutions and social practices, while also transcending them. The article adopts an interdisciplinary social science perspective that acknowledges the importance of transformative learning in order for communities, organizations, and individuals to be able to deal with global sustainability problems, acknowledging the societal and personal conflicts involved in such transformation.