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Originating from a theistic and predominantly Christian perspective, in combination with feudal politics, stewardship posits that humans are uniquely placed to govern the ecosphere.
Although the stewardship model establishes a basic duty of care toward the more-than-human world, it is inherently anthropocentric since it implies that we have the right and the knowledge to rule. This paternalistic approach treats the Earth as a garden to be managed and other lifeforms as subjects of the sovereign human figure.
From a secular and scientific perspective, it is important to acknowledge that the human species has great influence over its surroundings; however, it is equally true that we are fallible, causing great harm to the world, and remain entirely dependent on nature. Despite this, the language of stewardship is widely used today due to the dominance of resourcism in conservation.
It may be acceptable for humans to steward nature in a very restricted sense, such as humane animal husbandry and the continuation of traditionally co-created habitats like coppiced woodlands, hay meadows and heathland. Ultimately, however, stewardship is a non-ecological approach since life is best expressed as a co-operation between all beings, including humans. Most non-humans do not need human stewardship and deserve to live life on their own terms.
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For further reading, see: Berry RJ, ed. (2006) Environmental Stewardship: Critical Perspectives, Past and Present, Bloomsbury.
Aligning with Law: A review of Freya Mathews’s The Dao of Civilization
Book review by Eileen Crist [Vol 7 No 2 2024: 180–4]
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WITNESS: Loss of biodiversity linked to dead or decaying wood (the fading of the saproxylic rainbow)
Witness by Joe Gray [Vol 5 No 2 2022: 172–7]
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‘Making hay’: A conditional defence on ecocentric grounds of various co-created habitats
Long article by Joe Gray [Vol 3 Suppl A 2019: 43–54]
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