Оглавление
Guillaume Blanc. The Invention of Green Colonialism
CONTENTS
Figures
Guide
Pages
The Invention of Green Colonialism
Preface to the English Edition History as a Starting Point
Notes
Acknowledgements
Introduction
1 Deconstructing Our Beliefs, (Re)thinking Nature
Social injustice and ecological absurdity
Green colonialism
Understanding Africa through Ethiopian history
Notes
2 Turning Africa into Parkland (1850–1960)
Eden and its fall
The ecological impact of colonization
The myths underpinning colonialism
From game reserves to national parks
Nature idealized and exploited
Colonial organizations, international institutions
Notes
3 A Special Project for Africa (1960–1965)
The beginnings of the WWF
The myth of the lost forest
The colonists leave; the experts remain
The truth of networked texts
Notes
4 The Expert and the Emperor (1965–1970)
A certain idea of Africa
Making the colonial dream come true
The diaspora of experts
Laying down the law in Africa?
A global game
Protecting nature, wielding power
Notes
5 Violence Below the Surface of Nature (1970–1978)
One national park, (too) many actors
The myth, the state and the peasant
UNESCO and the dictator
Notes
6 The Sustainable Development Trap (1978–1996)
Nature remains a national issue
Nature remains a colonial idea
A new way of seeing Africa?
A new way of seeing the Africans
New ethic, old ways
Notes
7 The Fiction of the Community Approach (1996–2009)
The spectre of degradation
A useful myth
Parks for people, against the people
The disintegration of the community
The people sacrificed to world heritage
Notes
8 The Roots of Injustice (2009–2019)
A new poverty
A different park for different people
Time passes; practices remain the same
Beyond nature: absurdity
A never-ending injustice
Notes
Conclusion
Notes
Afterword Looking Ahead
Notes
Index. A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
R
S
T
U
V
W
Z
POLITY END USER LICENSE AGREEMENT
Отрывок из книги
GUILLAUME BLANC
Translated by Helen Morrison
.....
At the beginning of the 1930s, this enthusiasm for national parks spread to Europe. European governments rarely expelled the inhabitants of their parks. Although they, too, were exploiting the concept of nature, their approach was different. Rather than creating a virgin and timeless wilderness, they chose to highlight the link between their nations and a nature which has been humanized since time immemorial. For example, in Switzerland, the mountain pastures were transformed into sacred ground, the symbol of land which had been farmed in the same way over the course of many centuries by the people of one and the same nation, irrespective of any differences between them. In a similar vein, Germany set about making its forests and their folklore into the symbol of the smaller homelands (Heimat) where the local people could learn to love the greater fatherland (Vaterland).
The process is therefore the same as in North America. Everywhere they appeared, national parks encouraged an extension from the local to the national, from local park to the nation which protects it, from the love of a small area to the love of a much more extensive one, as so eloquently described by the historian François Walter.14
.....
