By David Helvarg, Jim Toomey
The oceans, and the demanding situations they face, are so tremendous that it's effortless to suppose powerless to guard them. 50 how you can keep the sea, written through veteran environmental journalist David Helvarg, makes a speciality of functional, easily-implemented activities everybody can take to guard and preserve this important source. Well-researched, own, and occasionally whimsical, the booklet addresses day-by-day offerings that impact the ocean's healthiness: what fish should still and shouldn't be eaten; how and the place to holiday; hurricane drains and driveway run-off; conserving neighborhood water tables; right diving, browsing, and tide pool etiquette; and helping neighborhood marine schooling. Helvarg additionally appears at what might be performed to stir the waters of likely daunting matters resembling poisonous pollutant runoff; keeping wetlands and sanctuaries; maintaining oil rigs off shore; saving reef environments; and replenishing fish reserves.
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Extra info for 50 Ways to Save the Ocean
For this argument Latour relies extensively on Shapin and Schaffer’s (1985) Leviathan and the Air Pump. In this important study, Shapin and Schaffer located the separation of science and politics in the seventeenth-century dispute between Hobbes and Boyle over where political and epistemological authority was located. As they show, Boyle sought to locate authority in nature which could be known through scientific observation. In his experiments with the air pump, Boyle constructed the “laboratory” as a separate, regulated arena (with its own rules for witnessing and deciding on matters of fact).
Indeed, the opposite may be the case: today we hear regularly of the “death of nature” or the “end of nature,” and now as often as ever before “nature” is seen as a refuge—a “pure” place to which one travels in order to escape from society. ), the last remnants of a “pristine” nature. ” There are, to be sure, reasons to limit or regulate human interventions in specific environments which can be justified on both ecological and social grounds. But to focus on preserving a nature that “excludes” humans is today a self-defeating strategy—it is, as Smith argues, to save something that is no longer recognizable, if it ever was, while at the same time shifting attention from some of the most pressing and interlinked social and ecological problems that face late capitalist and technoscientific cultures.
By rendering these mixtures “unthinkable,” Latour (1993:42) explains, the moderns allowed for their proliferation but were unable to trace their consequences. Being amodern thus requires re-skilling, fashioning new political lenses with the hope of “seeing” differently. For amoderns, no longer held in thrall by modern stories of the absolute separation of nature and society, monsters become “visible and thinkable” and explicitly pose serious dilemmas for the social order. This all makes for a politics with which we are unfamiliar: neither technophilic nor technophobic, interested neither in preserving Eden nor rendering everything as resource, but attentive 32 NOEL CASTREE AND BRUCE BRAUN simply to the social and ecological consequences that everywhere are intertwined in everyday practices.
50 Ways to Save the Ocean by David Helvarg, Jim Toomey