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| Preface | ||
| Acknowledgments | ||
| About the Contributors | ||
| Pt. 1 | The Wildland-Urban Interface: Issues, Challenges, and Opportunities | |
| Introduction: The Wildland-Urban Interface: Issues, Challenges, and Opportunities | 3 | |
| 1 | Research in the Wildland-Urban Interface: Directions and Issues | 5 |
| 2 | Issues and Opportunities on the Urban Forest Interface | 17 |
| 3 | Wildland Recreation and Urban Society: Critical Perspectives | 33 |
| Pt. 2 | Cultural Diversity and Ethnicity | |
| Introduction: Cultural Diversity and Ethnicity | 51 | |
| 4 | Ethnic Identity: A New Avenue for Understanding Leisure and Recreation Preferences | 53 |
| 5 | Outdoor Recreation and Mexican American Ethnicity: A Benefits Perspective | 69 |
| 6 | The New Environmental Paradigm and Hispanic Cultural Influence | 85 |
| 7 | Access and Boundary Maintenance: Serving Culturally Diverse Populations | 99 |
| 8 | The Tyranny of Metaphor: Interracial Relations, Minority Recreation, and the Wildland-Urban Interface | 109 |
| Pt. 3 | Communication: Patterns and Issues | |
| Introduction: Difficulties with Multicultural Communication | 119 | |
| 9 | Strategies in Intercultural Communication for Natural Resource Agencies | 123 |
| 10 | An Overview of Recent Advancements in Persuasion Theory and Their Relevance to Natural Resource Management | 135 |
| 11 | Principles for Effective Cross-Cultural Communication | 147 |
| 12 | Language, Native People, and Land Management in Alaska | 161 |
| Pt. 4 | The Influence of Activities, Sites, and Visitor Characteristics | |
| Introduction: Understanding the Influence of Activity, Site Location, and Visitor Characteristics at the Interface | 177 | |
| 13 | A Qualitative Approach to Understanding Recreation Experiences: Central American Recreation on the National Forests of Southern California | 181 |
| 14 | Social Order in Outdoor Leisure Settings | 195 |
| 15 | The Sociocultural Meanings of Outdoor Recreation Places | 209 |
| 16 | El Yunque or the Caribbean National Forest? Meaning, Management, and Culture in the Urban-Tropical Forest Interface | 221 |
| 17 | Family Diversity, Secondary Activities, and Developed Camping | 235 |
| Pt. 5 | Behaviors and Land Ethics | |
| Introduction: Behaviors and Land Ethics: Understanding the Relationship and Meaning | 255 | |
| 18 | Building Multicultural Responsiveness into Outdoor Recreation Management | 259 |
| 19 | Cultural Foundations for Leisure Preferences, Behavior, and Environmental Orientation | 267 |
| 20 | Cultural Resources in the National Forests: Perspectives from Forest Service Employees | 281 |
| 21 | Research in Land Ethics: The Problem of Ethnicity, Culture, and Methods | 299 |
| Pt. 6 | Policy, Planning, and Management | |
| Introduction: Planning and Managing for Multicultural Outdoor Recreation | 315 | |
| 22 | Strategic Planning: Agency Responses to Changing Management Environments | 319 |
| 23 | Outdoor Recreation Policy Implementation on National Forests in Southern California: Coping to Manage Under Hostile Conditions | 327 |
| 24 | Governance in the Wildland-Urban Interface: A Normative Guide for Natural Resource Managers | 337 |
| 25 | Protecting People and Resources from Wildfire: Conflict in the Interface | 349 |
| 26 | Assessing Ethnic Group Participation in Federal Land Management Agency Public Involvement Processes | 357 |
| Pt. 7 | Cumulative Issues: Integrating Research and Management | |
| Introduction: Cumulative Issues: Integrating Research and Management | 373 | |
| 27 | Culture, Conflict, and Communications on Leisure at the Wildland-Urban Interface | 375 |
| 28 | Land Use Development and Forest Ecosystems: Linking Research and Management in the Central Sierra | 389 |
| 29 | Evolving an Integration Between Research and Management | 399 |
| 30 | Looking to the Future | 407 |
| Price | Condition | Delivery | Seller | Action |
| $99.99 | Digital |
| WonderClub |
Martin Kabrna
reviewed Culture, conflict, and communication in the wildland-urban interface on September 08, 2020 Culture
Hunger. Humiliation. Hate. Hurt.
How to describe the life of a poor, uneducated boy in the Jim Crow South between the world wars? Possibly, he would have led a less vulnerable life, had he been able to tune out his intelligence and his sensitivity. Possibly, he would have fared better if he hadn't been born to see human beings beyond the colour of their skin and their power to hurt. But he was born free, and therefore a target.
A target in his own family, where he was punished for his lack of submission to the demeaning rituals of religion:
"This business of saving souls had no ethics; every human relationship was shamelessly exploited. In essence, the tribe was asking us whether we shared its feelings; if we refused to join the church, it was equivalent to saying no, to placing ourselves in the position of moral monsters."
The hierarchy of religious submission, kept in place by emotional blackmail, is mirrored in the "god-given" segregation and exploitation of African Americans by white supremacists on all levels of interaction. Keep your head down, smile and bow to the white population, and you may be spared, if you are lucky. Show a white person that you do not believe in their right to mistreat you, and you will be lynched.
Even if you submit physically to the commands of your tribe and of the white community, it is not enough. Walking upright and thinking for yourself is a danger in itself, even if you stick to the rules. As Orwell put it: you have to LOVE Big Brother.
"Thou shalt not think!"
That is the commandment that Richard Wright learns as a beaten, hungry, neglected child. You can kill and steal and drink and cheat, but you cannot think. Thinking - or putting thoughts on paper, or taking help from books to further develop thinking skills - is punishable with excommunication or death, both in the religious community of the own tribe and in the terror regime of racism.
But what are you to become if you have a sense of human dignity and social justice?
"You act around white people as if you didn't know that they are white. And they see it."
"Oh Christ, I can't be a slave", I said hopelessly.
"But you've got to eat", he said.
"Yes, I got to eat."
Following Richard Wright's path to breaking free from the dilemma of being human and having to eat is a chilling reading experience, one that reminds us why we can't shrug off the rising voices of tribalism as fringe phenomena. They are not. And they use the fact that hunger or need can drive a person to do many things. The indignity of being hungry creates the power vacuum that plays into the hands of a privileged tribe.
The miracle is that Wright survived his childhood and grew up to be able to tell his story. In that sense, it is a story of hope for humanity. If you can find a way to fake a library card to borrow books in a town where African Americans are excluded from the right to gain knowledge from reading, if you can save money to buy a train ticket out of hell, if you can find enough things worth living for to never give up, then you send a message of hope.
What was the turning point in Richard Wright's life? Storytelling! The stories he read, the stories he wrote, the stories he heard, the stories he made up for a better future. Storytelling is food for humanity!
"Yes, I got to eat."
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Add Culture, conflict, and communication in the wildland-urban interface, One of the most pressing issues currently facing society's use of natural resources is the influence that urbanization and urban cultures have on wildland uses. This collection of essays addresses a variety of wildland-urban issues and topics including: i, Culture, conflict, and communication in the wildland-urban interface to the inventory that you are selling on WonderClubX
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Add Culture, conflict, and communication in the wildland-urban interface, One of the most pressing issues currently facing society's use of natural resources is the influence that urbanization and urban cultures have on wildland uses. This collection of essays addresses a variety of wildland-urban issues and topics including: i, Culture, conflict, and communication in the wildland-urban interface to your collection on WonderClub |
