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Adrian Martin is a professor of Environment and Development at the School of International Development, University of East Anglia, UK. His prior publication, Just Conservation: Biodiversity, Wellbeing and Sustainability, calls for reassessing conservation from the viewpoint of social justice. He describes the goals of his research as being centered on informing “the management of natural resources in developing countries, particularly in relation to governance of protected areas, integrated conservation and development, participatory forestry and agricultural intensification.”

“The ‘new conservation’ camp has the advantage of rejecting segregationist and elitist approaches, but it fails to challenge the inequalities or unsustainability of current economic systems and priorities. The ‘protectionist’ camp does challenge current economic systems, but it is essentially an upscaling of a segregationist model of protected-area conservation that is unlikely to be effective and would fail to recognise other ways of knowing and living with nature. “ (Martin 142)

“First, we need to break free from some of the mental dispositions that we are currently conditioned to think with. First and foremost, this means ceasing to think with the dominant economic ideology that makes a goal of economic growth, consumerism and individualism. It is this way of thinking that now threatens the destruction of humans and the rest of nature. Second, we need to understand and embrace the many past and current cultures ‘that promote harmonious forms of co-inhabitation among communities of diverse human and other-than-human beings’”. (Martin 143)

• “Rozzi looks at the 2009 constitution of the plurinational state of Bolivia, including the phrase ‘Suma Qamaña’. This translates as ‘living well together’. In the Aymara language, it means to inhabit, in the sense of both living in and living with, and it emphasizes the relational value of co-habitation” (Martin 143)

• “An example of a protectionist position is the ‘Half-Earth’ call for a massive expansion of protected areas (Wilson, 2016)” (Martin 142)

• “In the last twenty years, there has been a major scientific effort to quantify the benefits that humans derive from biodiversity and ecosystem services, including the influential report on The Economics of Ecosystems and Biodiversity (TEEB, 2010).” (Martin 142) 

• “The need for transformative societal change that addresses such root causes is now making it into globally agreed reports such as the UN’s 2019 Global Sustainable Development Report.” (Martin 135)

• A key point of the UN’s 2019 Global Sustainable Development Report emphasizes the necessity for “sustainable and just economies” and the safeguard of food systems as a whole. Recovery of Vietnam’s Central Provinces will require joint commitments between Vietnam and Taiwan to prioritize the preservation of environmental resources over GDP growth. Such commitments will need to incorporate more stringent regulations for manufacturing infrastructure, greater funding for supporting recovery efforts both on the part of affected ecosystems as well as fisherman communities whose operations have been suspended, and stipulations for community consultation processes in all future related manufacturing processes. 

• “A collaborative process led by the International Institute for Environment and Development has employed the environmental justice typology of distribution, procedure and recognition to develop an equity framework for assessment in protected and conserved areas (Schreckenberg et al., 2016; Franks et al., 2018). Use of this framework has now been adopted as voluntary guidance by the Convention on Biological Diversity and is being promoted by IUCN.” (Martin 142) 

Martin’s main argument centers on the importance of moving beyond the dichotomy of  anthropogenic and ecocentric framings to conceptualize methods of addressing biodiversity loss. The future of conservation, as noted by Martin, will need to embrace alternative framings of natural diversity which “deliberately integrates human and biological values into a holistic expression” (Martin 143). The importance of emphasizing “biocultural diversity”, argues Martin, serves to “decolonize” conservation via centering indigenous valuations of  “living in nature or as nature” (Martin 144) and rejecting dominant emphasis on upholding current economic systems and extreme segregationist views. While Martin does not provide an example of what a conservation scheme based on biocultural diversity could look like, he does use ideas presented in the 2009 constitution of the plurinational state of Bolivia to show that such ideas have in fact been gaining traction as an alternative means to framing conservation. 

Archiving is always political

"Observers of community archives have tended to distinguish between those politically and culturally motivated endeavours acting to counter to the absences and misrepresentations relating to a particular group or community in mainstream archives and other heritage narratives and those whose the inspiration is not so directly or overtly political or cultural, but rather is a manifestation of a shared enthusiasm for the history of a place, occupation or interest. Whilst it is an important distinction, the authors would also contend that even in the most nostalgic and leisure-orientated community archive projects there is something inherently political in individuals and communities taking an active role in the re-telling of their own history." (2013, 5)

"One of the consequences and dimensions of this commitment to independence and sustaining autonomy is the resulting dependence on the significant personal sacrifice (financial, physical and mental) of key activists and a network of volunteers, arising from great emotional and political commitment to the collections and their impacts. As we have already noted this commitment is both an enormous benefit to the archive but also a potential vulnerability with regard to the long term stability, succession and sustainability." (2013, 12)

Second wave community archiving

"[D]evelopments in the web and social technology were a significant factor in what in the UK we might term the second wave of community-based archives and heritage activities in the late 1990s and early 2000s." (2013, 13)

Search for definitions and the 'institutional gaze'

"[W]hy are “we” (and here we are referring not only to academics in archival studies, but also to archival practitioners) so focused on formulating definitions of and making distinctions between mainstream and community archives and their endeavors? For the most part, “we” are not the voices of, or even representing “community archives”– although that line is becoming more blurred with increased numbers of professionally-trained archivists coming from and returning to these communities. We are the ones applying the term “community archives” to these diverse social, political and cultural initiatives and we are the ones viewing their inception and flourishing as some kind of phenomenon or movement. But are they really, or is that our projection, possibly because we recognize how these initiatives address the shortcomings of our more traditional archival constructions and practices?" (2013, 14)