Ioan Fazey: “It’s the end of the world as we know it”

Conference Report on Leverage Points 2019, 6-8 February 2019, Leuphana University Lueneburg, Germany

By Maraja Riechers and Joern Fischer

What can we do to actually turn around global patterns of un-sustainability? How can we bring about transformative change? What role do different types of leverage points play in such a transformation? – These were some of the questions addressed at the inaugural Leverage Points 2019 Conference at Leuphana University Lueneburg, Germany, which was attended by well over 400 participants.

A guiding theme throughout the conference was the idea of “leverage points”, as formulated by Donella Meadows in her seminal essay on “Places to intervene in a system”. Her idea has, since then, inspired a new suite of work on leverage points, as exemplified and detailed in recent papers from Leuphana University and elsewhere (e.g. here, here, and here). Key themes addressed at the conference related to re-structuring institutions, re-connecting humans to nature, re-thinking knowledge generation, using systems thinking to understand complexity, and engaging with non-academic stakeholders to bring about real-world change.

The conference was designed to create a stimulating, challenging and caring atmosphere for exchange. In addition to keynotes and presentations (note: videos of the keynote presentations will eventually go online on the conference website!) the vast majority of sessions included other more innovative elements, such as world café discussions, panels, or were held in a workshop format. It also included numerous fun elements such as timeline of sustainability transformation and a heap of good music (for example, Brass Riot and also other excellent artists) and art. Moreover, findings from all sessions were documented via “graphic harvesting” by a highly skilled team of young artists with a background in sustainability science.

Without doubt, different participants had different experiences, and we can only share some of our personal (and biased) impressions of the event. Statements by other attendees suggested many of the people who came had a great time, and many of us at some point felt challenged in our own ways of thinking – something the organizing team had specifically tried to do! And thus, while the conference covered relatively conventional themes such as urban institutions for sustainability (e.g. in the keynote by Niki Frantzeskaki), it also gave a voice to indigenous worldviews (in the keynote by Gogo Dineo Ndlanzi), and considered the implications of quantum physics for understanding social phenomena and global change (in the keynote by Karen O’Brien).

There were of course many memorable moments, and these are summarized in a wide range of blog posts elsewhere – including on bioregional centres, where and when to intervene, or how to master learning processes but also the implications of this for systemic research, taking deep leverage points personally, or for hopeful narratives for transformation. The title of this current post – “it’s the end of the world as we know it” – is taken from Ioan Fazey’s keynote presentation. He argued that transformative change was very definitely in the air – either because humanity chooses to change things in major ways; or because global systems will force transformations onto humanity. We hope that the leverage points perspective will help us find interventions that can cause ripple effects throughout the system and foster sustainability – mindfully, and not as a panicked and forceful adaptation to increasingly painful minor and major system collapses.

Leverage Points 2019 was fun and inspirational. It brought together people from different communities, including the resilience community, the sustainability transformation community and the systems thinking and governance communities. Thanks to all participants for making this a wonderful event!

Leverage Points 2019 was organized by David J. Abson, Anne Jo Berkau, Julia Leventon, Daniel Lang, and other colleagues from the Leuphana Leverage Points project team.

This blog was written by Joern Fischer and Maraja Riechers. Joern Fischer has been professor of sustainable landscapes at the Faculty of Sustainability at Leuphana University Lueneburg since November 2010. His interdisciplinary activities focus on social-ecological systems, covering several areas of landscape ecology and the social sciences. Maraja Riechers is a postdoctoral researcher in a project on leverage points for sustainability at Leuphana University Lueneburg. Her research focuses on human-nature connectedness, relational values, human-wildlife conflicts and landscape change. 

Taking a fresh look at sustainability via a “leverage points perspective”

By Joern Fischer & Maraja Riechers

Have you ever wondered why, with all the science, and all the talk of sustainability, the world still seems to be going the wrong way? – One explanation is that we’ve done plenty of things, but … perhaps not the right things. A leverage points perspective is emerging as a new analytical lens to tackle sustainability problems. We summarize what this perspective can do for sustainability in our new paper in People & Nature; and from 6-8 February a leverage points perspective will take centre stage at the inaugural international conference “Leverage Points 2019” at Leuphana University Lueneburg, Germany.

lppeopleandnature

A leverage points perspective on sustainability.

The idea of leverage points as such is not new to people working on complex systems, such as social-ecological systems. However, the idea of a “leverage points perspective” is more than just recognizing that we can intervene in systems at different points – it’s about recognizing that some interventions are more powerful than others, and that it’s not just about cause-and-effect relationships, but also about getting our goals right … but before we get carried away, let’s see how a leverage points perspective came about.

Origin of a leverage points perspective

A leverage points perspective, as we now articulate it, dates back to 1999, when Donella Meadows published a seminal essay entitled “Leverage points: places to intervene in a system”. In this essay, she proposed there were different kinds of interventions we could consider when trying to change the trajectory of a complex system. Based on her personal experience as a complex systems analyst, she argued that some interventions seemed to be relatively ineffective, while others seemed to be more powerful. This idea was picked up and further elaborated by Dave Abson and colleagues in 2017 in a paper in the journal Ambio. This paper reasoned that there were shallow and deep interventions – and it seemed that a lot of sustainability science was actually focusing on shallow interventions, while neglecting the deeper ones.

Since this paper came out in 2017, a team of researchers at Leuphana University Lueneburg has worked to put further life into the idea of a leverage points perspective. This work is now culminating in the upcoming “Leverage Points 2019” conference, which will have several hundred attendees.

Key features of a leverage points perspective

Our new paper in People & Nature provides a succinct entry point to get a sense for what a leverage points perspective is all about. In short, it’s a fresh way of thinking about deeply engrained sustainability problems. Without getting too technical in this blog post (you can read the paper for that), a leverage points perspective suggests four key priorities for sustainability.

First, we can’t just set ambitious targets, but we need to firmly link such targets to tangible actions (and vice versa). Change arises both from the intent we pursue, as well as from the ways in which interventions and outcomes are causally related. Scientists have often focused on causal explanations of change, and politicians have often focused on setting targets – but the two have rarely been effectively linked. As we describe in our new paper, technically, this priority is about linking the concepts of causality and teleology.

Second, we need to start discussing and challenging deeply entrenched beliefs and worldviews that stand in the way of a sustainable future. Can we really expect, for example, that we will reach environmental sustainability or social justice while we organize our economic systems around endless material growth? Technically, this priority means we need to look at deep leverage points, such as the goals and paradigms underpinning our social-ecological systems.

Third, we need to better understand how different types of policy interventions pave the way for change. Easy interventions, like reducing the use of plastic bags, are often advocated in order to do something tangible, and are believed to also trigger a change in mindsets. But does this logic work in practice? How should we best intervene in the world in order to ultimately bring about truly transformative change? Technically, this priority suggests we need to understand how interventions at shallow and deep leverage points interact.

Finally, we need ways to link different types of people and their diverse understandings of the world. We need to link academics from different disciplines with one another, as well as with stakeholders from politics, industry and society at large. Technically speaking, a leverage points perspective can be used as a boundary object that speaks to many different audiences.

 Further information

To find out more, read our new paper in People & Nature or attend Leverage Points 2019 in Lueneburg! The conference will ask: how do we transform ourselves, our science, our institutions, our interventions and our societies for a better future? Inspired by the way a leverage points perspective can shape scientific and social practice, the conference will use many different formats to facilitate learning: scientists, practitioners and students will engage in different sessions that use various interactive and discussion-oriented formats. Information from the many sessions will be harvested and refined by a team of graphic facilitators. This way key findings and take-home lessons from the conference will be re-distributed among the participants from all around the world, allowing for cross-pollination of challenging questions and inspiring ideas.

New paper: Leverage points for improving gender equality and human well-being in a smallholder farming context

By Aisa Manlosa

How can factors that create and entrench gender inequality change? Approaches range from targeting visible gender gaps, changing formal institutions, and focusing on deeply entrenched social norms. In a recently published paper, we unpack gender-related changes in southwest Ethiopia and emphasize the importance of interactions between domains of changes (Fig. 1). We highlight the utility of a leverage points perspective for systems-oriented gender research.

leverage points and gender

Conceptual framework of leverage points for improving gender equality and household well-being

In the agricultural development sector where gender has been found to influence access and control of resources, participation in livelihood activities, and benefits from livelihoods, researchers who apply the gender transformative approach have called for greater focus on the factors that underlie gender inequality including formal and informal structures such as gender norms, and power relations. Gender equality is a highly pertinent issue in southwest Ethiopia. In many areas, social practices continue to be patriarchal. However, policy reforms by the government aimed at empowering women are facilitating changes. To analyze the changes that have been occurring, we applied the concept of leverage points, which are places to intervene to change a system. Dave Abson and other colleagues at Leuphana identified four realms of leverage namely paramaters, feedbacks, design, and intent. The parallel between Abson et al.’s four realms of leverage and common areas of focus in gender research including visible gender gaps (reflecting parameters), formal and informal institutions (reflecting design), and attitudes (reflecting intent) is striking. At the onset, this parallel suggested that applying leverage points as an analytical lens, can generate important sights that could contribute to ongoing conversations around facilitating and supporting gender transformative change.

Our analysis drew on qualitative data from key informant interviews, focus group discussions, and semi-structured interviews with women and men. We examined gender-related changes in southwest Ethiopia, factors driving the changes, associated household well-being outcomes, and importantly, the interplay of different types of leverage points leading to the range of changes (some clear, many tentative, nevertheless in existence). The findings section in the linked article details the range of changes identified by local residents. For example, in terms of visible gaps, the majority reported an improvement in women’s participation in public activities such as trainings and meetings. In terms of community norms which we considered as an informal institution, decision-making practices at the household level had begun to change. In terms of attitudes, we found evidence that there is an emergent positive perception concerning women’s capacities. This is significant in a context where women were traditionally viewed as lacking capacities men have. The findings section contains quotes that best convey local residents’ views. But perhaps the most important take-away message from the study stems from the overwhelming importance attributed by local residents to the government’s actions to promote gender equality. This suggested that while community norms and attitudes are deeply entrenched and therefore important areas to focus on, formal institutions in the form of policies, priorities, and programs by the government play a similarly important role. In the context of southwest Ethiopia, the changes in formal institutions related to gender are beginning to open and expand the horizon for what is possible and legitimate in communities. Therefore the interplay between different leverage points (e. g. formal and informal institutions) cannot be discounted and should be considered in facilitating processes for gender transformative change.

 

What do we value?

By Joern Fischer

In 2012, I led a paper on “Human behavior and sustainability”. Alongside that paper, I wrote a blog post encouraging people to reflect on what it is what we truly value. This was summarized in an open letter, which you can find here.

I thought it’s a nice time to reflect on where my own thinking on this topic is at. With a few years of distance between that initial paper and the open letter and now, some things I see much the same way – and others I see a bit differently.

In the open letter, I implied that many of us probably don’t truly value “ever more stuff” as their deepest life philosophy, but yet we are not actively pursuing what it is that we actually are interested in having more of in our lives. Much of humanity acts as a passive victim of the institutions it created in the past. We’ve locked ourselves into certain trajectories – starting with our mindsets, which are too uncomfortable to question, and our institutions, which are rigid and complex, and it’s hard to know where to even start to fundamentally change anything.

Despite its imperfections, I still think the central tenet of the letter from 2012 is right: we need to start having a conversation about what we truly want. And I think it’s still fundamentally correct that if the answer is “gluttony, even if it’s unjust”, then all is well in the sense that we’re moving in precisely that direction. But … for most of humanity, I don’t think “gluttony, even if it’s unjust” is the philosophy by which they would really like to live. People thrive on good social relations, on balanced time budgets, on a healthy environment, and on “enough” material wellbeing rather than ever more stuff.

Still, this is contentious. In the following, I want to highlight three ways in which my own thinking has slightly moved on since that original paper.

First, there appears to be a clash between two paradigms: the paradigm that we can’t change values, and therefore should work within existing value sets – versus the paradigm that changing values might be hard, but since this is the root cause of our problems, we’d better get started on engaging with this difficult topic. This clash was nicely exemplified in a discussion between Manfredo et al. and Ives and Fischer in a recent issue of Conservation Biology. We argued that value change within instants may not be likely, but social change including fundamental changes in value orientations has been common in human history – and to discount this possibility (when it looks like it’s a necessity) and the possibility of fostering such change seems … well … not so useful. Another nice idea related to societal change and value change is that of a “ripple effect”, which implies that changes in the world can permeate up and down scales – from individual to society, or from society to individual. Things (including values) can change, and do change, and we all play a role in it.

A second area in which I think we can poke around in more is that of deep leverage points – places in a system where small interventions can lead to major changes. Truly deep leverage points relate to shifting to new paradigms and on that basis, re-define system goals. This is very much in line with the idea of reflecting on what we truly value – if the goals of our global system of “gluttony for those who can afford it” are not actually in line with what we want, we’d better change them. This is not straightforward, but would be very influential as a leverage point for social change.

And finally, some colleagues and I have been thinking a bit about how to bring change in our inner and outer worlds into alignment. Sustainability science has firmly focused on our external worlds, but has largely discounted the hidden lived experiences within individuals. Arguably, those are the origin of external phenomena, and it’s only through inner change that stable changes for the better will emerge in the outer world. For now, I’ll just point you to an Abstract of a paper that Rebecca Freeth presented at Resilience 2017 – a full paper on this topic is in preparation.

 

Our research at Resilience 2017

By Joern Fischer

Next week much of our research group will be attending “Resilience 2017” in Stockholm, a major international conference on social-ecological systems. We’ll be live-streaming a session on food security and biodiversity conservation (stay tuned here for details, and check our twitter account!), and several researchers from our group will be presenting interim findings.

If you’re interested in attending any of the talks by our group, here is an overview, including links to the Abstracts.

Monday 21 August 2017

Session on Governance and social-ecological fit; Multi-level governance and biosphere stewardship; Room 26 (50); 14:00 – 14:40
This will include: Harmonizing food security and biodiversity governance: A multi-level governance analysis with the case study in Ethiopia, Tolera Senbeto Jiren, Ine Dorresteijn, Arvid Bergsten, Neil Collier, Julia Leventon, Joern Fischer. ABSTRACT.

Session on Transformative agency Part I, Social-ecological transformations for sustainability, C1/C2 (250); 14:00 – 15:30
This will include: Inside-out sustainability: The role of inner transformation for system change. Rebecca Freeth, Christopher Ives, Joern Fischer. ABSTRACT.

Session on Ecosystem Services Mapping, Tradeoffs and Synergies: Approaches and methods for understanding social-ecological system dynamics; Room 35/36 (72); 16:00 – 16:40
This will include: From trade-offs to synergies in food security and biodiversity conservation. Jan Hanspach, David Abson, Neil Collier, Ine Dorresteijn, Jannik Schultner, Joern Fischer. ABSTRACT.

Session on Ecosystem services and stewardship: Multi-level governance and biosphere stewardship; C3 (180); 16:00 – 16:40
This will include: Local peoples’ woody plant species use, access and conservation in rural landscapes: a case study from southwest Ethiopia. Girma Shumi Dugo, Jannik Schultner, Jan Hanspach, Kristoffer Hylander, Feyera Senbeta, Joern Fischer. ABSTRACT.

Tuesday 22 August 2017

Session on Governance and social-ecological fit: Multi-level governance and biosphere stewardship; Room 24/25 (70); 11:00 – 11:40
This will include: A multilevel network model of institutional fit between an actor network and multiple cross-sector issues. Arvid Bergsten, Tolera Senbeto, Julia Leventon, Joern Fischer. ABSTRACT.

Session on Pathways and leverage points for transformative change: Social-ecological transformations for sustainability; C4 (125); 11:50 – 12:30
This will include: Leverage points for sustainability transformation in human–nature connections. Maraja Riechers, Agnes Balazsi, Tibor Hartel, Joern Fischer. ABSTRACT.

Session on Resilience and Wellbeing: Cross-cutting perspectives on resilience; Room 33 (30); 15:30 – 16:10
This will include: Environmental degradation erodes household capital assets and undermines resilience and food security. Aisa Manlosa, Ine Dorresteijn, Jannik Schultner, Joern Fischer. ABSTRACT.

Wednesday 23 August

Contributed session on Reconciling food security and biodiversity conservation in farming landscapes; C1/C2 (250); 09:00 – 10:30; Chair/s: Jan Hanspach, Joern Fischer.
Speakers will include Teja Tscharntke, Roseline Remans, Jahi Chappell, Kristoffer Hylander and Line Gordon. This session will be live streamed. Stay tuned on this blog and on our twitter account for details! Session summary and Abstracts can be found here.

Additional talks by colleagues from Leuphana University

MONDAY: In the session Drivers and outcomes of altered landscapes; Connectivity and cross-scale dynamics in the Anthropocene; Room 27 (60); 14:00 – 14:40, you will hear:
Exploring sustainable biophysical human-nature connectedness at regional scales. Christian Dorninger, Henrik von Wehrden, David J. Abson.

MONDAY: In the session Food, Agriculture and Resilience: Cross-cutting perspectives on resilience; Room 24/25 (70); 14:50 – 15:30, you will hear:
Is food security and sovereignty influenced by informal labor sharing among smallholders? Arvid Bergsten.

MONDAY: In the session Communities and resilience practices: Cross-cutting perspectives on resilience; C1/C2 (250); 16:00 – 17:30, you will hear:
Effects of the “back to the land” movement for rural sustainability a case study from Spain. Elisa Oteros-Rozas, Álvaro Fuentes, Berta Martín-López, Claudia Bieling, Daniel López, Federica Ravera, Francisco Martin-Azcárate, Irene Iniesta-Arandia.

WEDNESDAY: In the session Integrating gender and feminist research into global environmental change: Theory, Methods, and Practice; Contributed session – Approaches and methods for understanding social-ecological system dynamics; Room 21 (30); 11:00 – 12:30, you will hear:
The diversity of gendered adaptation strategies to climate change of Indian farmers: a bottom-up feminist intersectional approach. Federica Ravera, Berta Martín-López, Unai Pascual, Adam Drucker

Values, conservation and sustainability

By Joern Fischer

In 1992, Shalom Schwartz published a seminal paper entitled “Universals in the content and structure of values: Theoretical advances and empirical tests in 20 countries”. The paper has been cited something like 12,000 times, and the findings have been refined since then. In short, it summarises different value orientations held by individuals. On reading this paper, I began to wonder what the implications of this are for conservation and sustainability.

schwartz_spatial1

Source: valuesandframes.org

I’ll start with a disclaimer and a summary of what Schwartz found. First the disclaimer: perhaps everything I write below has long been known by people working on conservation and sustainability, and I’m very late in catching up. If so, I’m happy to be further educated, e.g. by people explaining to me and other readers how this has been applied to conservation and sustainability in the comments below. But if I’m somewhat “typical”, then this is not at all widely known, understood, or reflected upon within the conservation and sustainability fields. And if that is the case, there might be some pretty important implications that require our attention.

Second – a summary of what Schwartz found. In the original paper from 1992, Schwartz developed theory, and then tested it on a large sample of individuals from a number of different countries. His theory was largely confirmed, and went something like this. Different people hold different values. Some values are compatible, whereas others are oppositional. Compatible values are, for example, if I value the attainment of wealth, and if I value the achievement of social recognition. Oppositional values might be valuing tradition versus seeking excitement in life.

These kinds of constructs – compatible and oppositional values – can be depicted in a kind of circular wheel, as shown in the Figure above. This wheel was generated by a multivariate analysis of many people responding to the same questions about their values, so this is an empirically grounded theory . Adjacent sectors in this wheel are compatible values, whereas opposite sectors in the wheel are oppositional.

So far so good – how is this relevant to conservation and sustainability? I think it is in a number of ways.

A lot of the values associated with conservation and sustainability cluster in the sector on “universalism” (top right). For example, here, we find “protecting the environment”, “social justice”, and even “unity with nature”. Opposite of that, we find the sector “power”, with values such as “wealth” and “social recognition”.

We can now ask ourselves where in this wheel individuals belonging to different cultures might sit. This is relevant for conservation and sustainability, because we might pitch our messages differently, according to people’s values (e.g. see this comprehensive report, or here for a simpler summary; and here for additional materials).

But I think perhaps there is something even more interesting going on. Here, I present three testable hypotheses, which would have implications for conservation and sustainability action.

Hypothesis 1: A substantial proportion of the population (probably differing between jurisdictions) actually holds values that are compatible with universalist values (i.e. sustainability and biodiversity conservation).

Hypothesis 2: Despite this, we are seeing patterns of behaviour at an aggregate (societal) level that emphasise values that are largely oppositional to sustainability, such as achievement and power. That is, we have created institutions that foster values that are not inherently shared by people. We thus have a mismatch between the value sets fostered by institutions and the value sets held by people.

Hypothesis 3: If this is correct, the “solution” to sustainability problems becomes one of “simply” re-aligining institutions to what people actually want. This may be a major task, but is a relatively smaller problem than if people themselves actually did not hold values compatible with sustainability. In other words, we may not need to “re-educate people”, but rather draw out what people actually want, and ensure that institutions are reformed in ways that reflect the want of “the people”.

Hopelessly optimistic? Actually, people are selfish and individualistic, and care about power and wealth and nothing else? Perhaps – convince me if you can. But at this stage I think it’s more likely that we are dealing with a mis-match between values fostered through institutions and values held by individuals. I speculate, in turn, that such a mis-match has probably arisen from power dynamics that go hand in hand with how we have organized societies (including economic principles); i.e. the whole thing is an institutional and power problem, not fundamentally one of values.

If I’m right, all of this points to us needing more conversations at a societal level about what it is that we truly value — and then working towards how to (re-)organise society accordingly. And then who knows, perhaps sustainability is within closer reach than we may have thought …

Hiring now: Postdoc on human-environment connections

By Joern Fischer

Because one of our postdocs is moving on to a tenured position (congratulations!), we are looking to find a new person to join our project on “leverage points” for sustainability (see, for example, here and here, or here). This position will be collaborating closely with others, especially myself, Henrik von Wehrden, Dave Abson, Julia Leventon, and several PhD students working on the “re-connect” component of the project.

Although somebody else has previously held this position, there is a lot of flexibility for how the position can be filled with life and meaning in the future. We’re particularly looking for somebody who is interested in pursuing empirical work on human-environment (re-)connections in Transylvania (Romania) or Lower Saxony (Germany) (or both); focusing on food or energy systems (or both). You can email me if you have questions.

The official advertisement is available here. Below, I copy and paste that information, but be sure to visit the original page — this here is not the official version.

ADVERTISEMENT

Leuphana University Lüneburg (foundation under public law), Faculty of Sustainability, is offering a post as:

Postdoctoral Research Associate – Wissenschaftliche/r Mitarbeiter/in,

salary group EG 13 TV-L, full time

Investigating human-nature connections–

Starting approximately November 2016, up to 31st March 2019. The position is part of a transdisciplinary project funded by the State of Lower Saxony and Volkswagen Foundation entitled:

Leverage Points for Sustainability Transformation: Institutions, People and Knowledge

 About the project

Understanding how changes in interconnected social-ecological systems facilitate the transformation to sustainability represents one of the key challenges of sustainability science. Drawing on insights from systems thinking and solution-oriented transdisciplinary research, this project focuses on hitherto under-recognized leverage points – system properties where a small shift can lead to fundamental changes in the system as a whole. Leverage Points will focus on changes in relatively intractable, but potentially highly influential, system properties that could help to realign complex social-ecological systems to the normative goals of sustainability. Specifically, we will analyse three sustainability-relevant leverage points: 1) institutional dynamics (RESTRUCTURE); 2) human-environment interactions (RECONNECT); and 3) sustainability-related knowledge creation and use (RETHINK). The three leverage points will be studied individually and with regard to their interdependencies, on two key themes (food and energy) in two contrasting case study regions (Transylvania in Romania, and Lower Saxony in Germany). For details, see www.leveragepoints.org

About the job – PD2: RECONNECT: Investigating human-nature connections

This position builds on conceptual work undertaken as part of the Leverage Points project (see Abson et al. 2016, Ambio). Its central role will be to empirically investigate human-nature connections and how changes in such connections relate to sustainability outcomes, in food and/or energy systems in Lower Saxony (DE) and/or in Transylvania (RO).

This position is one of five postdoctoral associate positions within the Leverage Points project. You will be expected to work closely with the research consortium, including three other postdoctoral associates (RESTRUCTURE, RETHINK and transdisciplinary case study (Germany) and RETHINK and transdisciplinary case study (Romania)), eight Principal Investigators, and eight PhD students.

Tasks and responsibilities may include a subset of the following: 1) assessing stakeholders’ aspirations and appreciation of local ecosystem services; 2) investigating consumer choices regarding food and energy; 3) testing the relations between connections, behaviour, attitudes and knowledge; 4) publication of manuscripts; and 5) co-supervision of PhD students.

Person specification

Essential selection criteria: a) PhD or equivalent doctoral degree; b) strong publication record relative to opportunity; c) highly developed conceptual and empirical skills; d) excellent communication skills (English); e) ability and willingness to work in a large, interdisciplinary research project; f) proven track record in either quantitative or qualitative data analysis (and willingness to apply both); and g) a solid understanding of human-environment relationships (e.g. grounded in concepts from psychology or ecosystem services).

Additional desirable selection criteria: a) previous experience in food/agriculture and/or energy systems; b) experience with interview analysis; c) familiarity with environmental psychology; d) experience with questionnaire analysis; e) experience with quantifying human-nature connections. (Not all of these must be met.)

An additional advantage will be fluency in German or Romanian.

Leuphana University Lüneburg is an equal opportunity employer committed to fostering heterogeneity among its employees. Applications by qualified individuals of all backgrounds are strongly encouraged. Disabled applicants with equal qualifications will be given priority consideration.

To apply

Please address all selection criteria under clearly labelled headings in up to one short paragraph for each. Please also send a motivation letter stating why you are interested in the position, a CV (including publication list), copies of relevant certificates and transcripts, and the names of up to three academic referees.

Application deadline: 11th September 2016

Please submit all materials in PDF format (as a single merged file) with the subject: Leverage Points PD2 to:

bewerbung@leuphana.de and cc abson@leuphana.de.

OR

Leuphana University Lüneburg

Personalservice – Katrin Severloh

Subject: Leverage Points PD2

Scharnhorststr. 1

21335 Lüneburg

Germany

Files should be named with the applicant’s surname (e.g. SmithLeveragePointsPD2.pdf).

For any questions about the project and the job, please contact Prof. Dr Joern Fischer (joern.fischer@leuphana.de) or Prof. Dr. Henrik von Wehrden (vonwehrden@uni.leuphana.de)

 

 

Topics on the rise in conservation and sustainability

By Joern Fischer

Research on any given topic tends to come and go. Searching the scopus database, I had a bit of a look at some terms I am interested in. Some of these are gaining in popularity, and some are on their way out. I’ve summarised these trends in the graphs below. Keep in mind that “constant” interest probably means a tripling in the number of mentions since 2000, simply because the number of journal articles has increased a lot. I found the patterns interesting, and so thought I’d share them here.

My overall interpretation is that ecosystem services and social-ecological systems are starting to reach saturation point. In contrast, sustainable intensification and food sovereignty are shooting up. Landscape ecology and habitat fragmentation used to attract more attention than they do now.

Not earth-shattering, but kind of interesting…

 

Post-peak terms:

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Not so obvious terms (in terms of trend):

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And “hot topics” still on the rise, or recently starting to gain popularity:

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Now published: Leverage Points for Sustainability Transformation

By Joern Fischer

Finally, the first paper is out from our Leverage Points project. It’s led by Dave Abson, and lays out a conceptual framework and research agenda, all around the notion of “deep leverage points”. Please share it through your networks.

Screen Shot 2016-06-28 at 10.31.56.pngThe paper draws on Donella Meadows’ notion of “deep leverage points” – places to intervene in a system where adjustments can make a big difference to the overall outcomes. Arguably, sustainability science desperately needs such leverage points. Despite years of rhetoric on sustainability science bringing about “transformation”, the big picture is still pretty dull: globally at least, there is no indication that we’re starting to turn around the patterns of exponential growth that characterize our era. A potential reason is that much of sustainability science has focused on parameters and feedbacks, rather than system design or “intent” (see above) — when actually, it’s changing a system’s design and intent that is most likely to bring about major changes in outcomes.

If the goal is to bend the curves, we need to know where to start. To this end, we identified three realms of leverage that can be taken as starting points – reconnecting people with nature, restructuring institutions, and rethinking how different types of knowledge should be brought to bear for the pursuit of sustainability. These three realms of leverage are starting points. If others come up with additional or different realms of leverage that need to be investigated, this would be equally valid. To really find out what’s a good leverage point, we suggest applying a mixture of conceptual, empirical, and transdisciplinary approaches.

Finally, we hope that the notion of “leverage points” can provide a boundary object – a common denominator – that appeals to a broad range of audiences. On the one hand, because the idea of leverage points originates from complex systems thinking, technically oriented scientists should be able to engage with the concept. On the other hand, the notion of deep leverage points can also be used as a simple (but powerful) metaphor, signaling that “we need to look deeper” than we have done.

Ultimately, digging deeper is what the idea of deep leverage points is all about: sustainability science needs an agenda to confront all those issues that are perhaps difficult to deal with – but desperately need to be dealt with because that’s where potential for real change lies.

The full paper is available here.

Christianity and sustainability – Reflections on Pope Francis’ Encyclical on the environment

By Chris Ives

The majority of people living on the planet profess to be believers of some kind. As sustainability scholars, it’s critical then that we engage with issues of spirituality and religion. In May last year, Pope Francis released an Encyclical (a formal teaching document of the Catholic Church) on the ecological crisis, titled “On care for our common home”. Far from being only relevant to church-goers, it is a remarkable articulation of systems thinking, and in my opinion brilliantly integrates science with philosophy and theology. Francis presents the ecological and social dimensions of global problems as fundamentally interconnected and expressions of a deeper ethical and spiritual crisis. He outlines the need for a comprehensive “ecological education” that incorporates science and spirituality in order to bring about personal and systemic change. And he presents Christianity as carrying a message of hope and the moral resources needed to challenge today’s self-centred culture that perpetuates ecological and social injustice.

While there have been many writings on the theme of eco-theology within the Christian faith, this is a significant document because it outlines the official position of the Catholic Church and has potential for great influence politically and practically. Its title “our common home” is poignant, since Francis speaks against the rampant individualism in western consumerist culture and argues that we must consider other people and other species. The document is freely available for download here, but I thought a shorter summary would be useful for those who haven’t got time to read all 180 pages. By way of synthesising its content, I’ve structured this review into four sections: (1) The complexity of the problem; (2) The inadequacy of past solutions; (3) The challenge of an ethical revolution; and (4) The contribution of the Christian message.

(1) The complexity of the problem

One phrase that Francis reiterates is “everything is connected”. Although it’s not written as a scholarly document, the encyclical is one of the best articulations of the complex relationships between the ecological, social, ethical issues that face the world today. It provides some well researched science on the state of the planet, spanning issues of pollution, climate change, water security and biodiversity. (I won’t review this here, so download the encyclical if you’re interested in reading more about the science). Yet Francis also delves into social and philosophical issues such as the intrinsic value of non-human species, global economic inequality and spiritual poverty. He argues that they are all intimately related and that we are therefore “faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental” (p104). Below I outline some of the specific links that he identifies.

Environmental problems with social causes (human roots of the ecological crisis).

Francis argues that “[t]he human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation” (p33). One example of this is the throwaway culture that is so prevalent today, reflecting a fundamental disconnection from the natural systems that provide resources and absorb wastes, and an insatiable desire for consumption. He highlights that current economic systems only encourage and reward throwing away goods, which leads to increasing environmental harm.

Social problems with environmental causes

Many if not most of the environmental problems in the world have significant social implications. This is especially the case with the extraction of resources from developing nations and the effects of environmental degradation being more pronounced in these countries. Environmental migrants are becoming increasingly common as places become increasingly inhospitable. This opens up environmental degradation as a moral issue, since it relates to issues of justice for the poor.

The ethical and spiritual roots of the crisis

Francis argues that “[o]ur relationship with the environment can never be isolated from our relationship with others and with God” (p89), and for this reason the environmental and social crises can be understood as products of an underlying ethical and spiritual problem. Christian teaching is that humanity’s broken relationship with God results also in a rupture or distortion of relationships between people and the earth and amongst one another. The lack of adequate political and personal responses to social and environmental crises reflects the loss of a sense of responsibility towards people and the planet, and a state of spiritual poverty.

(2) The inadequacy of past solutions

Pope Francis is scathing when it comes to technocratic solutions to the present environmental crisis. Although he doesn’t find there to be anything intrinsically wrong with technology, he argues that those with access to it have power, and highlights that it’s the unequal distribution and misuse of power that is at the root of so many environmental problems. While technology is intimately linked with economic development, Francis cautions technological advancement should not be confused with progress. He argues that “the technocratic paradigm promotes finance at the expense of the real economy. It doesn’t consider the negative impacts of technology on society [nor] account for the true value of the environment” (p139). The real problem then is that technological advancement has not been “accompanied by a development in human responsibility, values and conscience” (p78). Techo-fixes to environmental issues are therefore inadequate since they don’t go to the root of the problem. Similarly, the notion of balancing nature protection with financial gain is equally misguided, since this logic operates within the same system parameters that created the mess we’re in and “simply delay the inevitable disaster” (p142). Instead, Francis identifies an urgent need to contemporary society to redefine our notion of what true progress is, and to develop “a sound ethics, a culture and spirituality genuinely capable of setting limits and teaching clear-minded restraint” (p78)

(3) The challenge of an ethical revolution.

After rejecting the notion of technological advancement as the solution to the global environmental crisis, Francis gradually outlines the alternative: an ethical revolution that encompasses both individual transformation and a shift in societal values. Advancement in scientific knowledge will not be enough. He suggests that “unless we struggle with these deeper issues [of meaning and values], …our concern for ecology will [not] produce significant results” (p119). This is where forms of knowledge and wisdom that derive from religion and philosophy must contribute.

One particularly interesting perspective that Francis brings is connecting both the individual and society. It is not just de-personalised systemic change that is needed. It’s also a change in us as individuals. “The emptier a person’s heart is, the more he or she needs things to buy, own and consume” (p150). The state of one’s internal world influences the state of the world around us. It’s our experience of inner peace that enables us to live at peace with the planet.

The solution is found in ‘ecological education and spirituality’. But the education that Francis outlines is not simply communicating scientific facts about the state of the planet. He argues that education needs to also critique “individualism, unlimited progress, competition, consumerism, the unregulated market” (p154). It needs to incorporate an “ethics of ecology” and help people grow in “solidarity, responsibility and compassionate care” (p154). We need “a new way of thinking about human beings, life, society and our relationship with nature” (p157). And this new mindset must be coupled with a reclaiming of virtues such as self-restraint and humility, which have been greatly neglected in contemporary society. Indeed, “once we lose our humility, and become enthralled with the possibility of limitless mastery over everything, we inevitably end up harming society and the environment” (p163)

Francis highlights the importance of environmentally responsible behaviour if we are to address the ecological crisis. Indeed, “an awareness of the gravity of today’s cultural and ecological crisis must be translated into new habits” (p153). But how can this be done? He notes that “the existence of laws and regulations is insufficient in the long run to curb bad conduct… Only by cultivating sound virtues will people be able to make a selfless ecological commitment” (p154). The kind of commitment Francis presents is one that starts with small actions, such as car pooling, planting trees, and turning off unnecessary lights, for “they call forth a goodness which, albeit unseen, inevitably tends to spread”. He argues that grassroots social change will eventually apply pressure on those who wield political, economic and social power. (Interestingly, in Leverage Points thinking, this would suggest intervening at shallow leverage points in order to build momentum for a shift in deeper leverage points over time).

(4) The contribution of the Christian message

As is expected for a document of the Catholic Church, a large part of the encyclical discusses Christian theology. If a moral and ethical rejuvenation is what’s required, the Christian message has much to offer. Contrary to popular belief, Francis argues that Christianity does not present a licence for humanity to exploit nature. Instead it offers a moral foundation for environmental stewardship, upholds the intrinsic value of nature, and provides a hope for the future. Below are a couple of themes that emerged in the letter.

Humanity’s position in Creation

The Christian doctrine of creation (that the universe exists because of an intentional act by God) has two profound environmental implications. First, it recognises that since humans and non-humans are created, humanity is part of the natural world, looking at it ‘from within’ (p160). This, Francis argues, endows us kinship with the rest of creation since we are “joined in a splendid universal communion” (p160) and God is “intimately present to each being” (p161). In addition to this, being made in God’s image, humanity also has a “vocation to be protectors of God’s handiwork” (p159). The second implication of creation is that “each creature reflects something of God” (p161) and therefore has intrinsic value apart from any direct benefit that human receive from it. The Biblical scriptures emphasise that “every creature has its own value and significance” (p56). But it’s not only individual creatures that are of importance: “the universe as a whole, in all its manifold relationships, shows forth the inexhaustible riches of God” (p63). For the Christian then, “a healthy relationship with creation is one dimension of overall personal conversion” (p159) since loving God is expressed (in part) by loving His creation.

A new life and a new hope

Francis argues that true Christian anthropology does not see human beings in Promethean mastery over nature (p87). Instead, humanity’s role “should be understood more properly in the sense of responsible stewardship” (p87). For Christians, the moral resources for this stance come from the person of Jesus Christ and the hope of the Christian story. As Christians look to Jesus as a picture of the nature of God, they are reminded that God is deeply concerned with the physical world since he “entered into the created cosmos [i.e. as Jesus], throwing in his lot with it, even to the cross” (p73). This is a reminder that “he does not abandon us, he does not leave us alone, for he has united himself definitively to our earth” (p177). God’s concern for nature is also highlighted in Jesus’ teachings on God’s care for the birds of the air and lilies of the field, as context for God’s love for humanity (Matthew 6:26-30).

Perhaps the most powerful contribution of the Christian message for tackling the ecological crisis is that it presents an alternative understanding of what fullness of life really means. “Christian spirituality proposes an alternative understanding of the quality of life…one capable of deep enjoyment free of the obsession with consumption” (p164). Indeed, Jesus teaches that “life does not consist in the abundance of possessions” (Luke 12:15). Instead, “Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little. It is a return to that simplicity which allows us to stop and appreciate the small things, to be grateful for the opportunities which life affords us, to be spiritually detached from what we possess, and not to succumb to sadness for what we lack” (p164). The message of the love and acceptance of God results in a freedom to live generously and self-sacrificially. Further, the Christian future hope is that “all the good which exists here will be taken up into the heavenly feast” (p177), meaning that none of the efforts towards environmental sustainability will be lost upon Christ’s return.

Conclusion

In summary, it is clear that the “On care for our common home” is a significant document for Christians, environmentalists and anyone interested in Christianity’s stance on environmental issues. To me, it has much to contribute to current debates about how environmental degradation and social justice ought to be tacked in our generation. Francis does not shy away from identifying the systemic nature of these problems and he digs to unearth their moral and ethical roots. The true impact of this Encyclical however will be shown in its ability to raise the profile of spirituality and religion in public discourse on these issues, and the response of the Christian Church to take heed of the moral and practical challenges set before it.