Podcasts about american environmentalism

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-west

A massive oil spill in the Pacific Ocean near Santa Barbara, California, in 1969 quickly became a landmark in the history of American environmentalism, helping to inspire the creation of both the Environmental Protection Agency and Earth Day. But what role did the history of Santa Barbara itself play in this? In Natural Attachments: The Domestication of American Environmentalism, 1920–1970 (U Chicago Press, 2025), Pollyanna Rhee shows, the city's past and demographics were essential to the portrayal of the oil spill as momentous. Moreover, well-off and influential Santa Barbarans were positioned to “domesticate” the larger environmental movement by embodying the argument that individual homes and families—not society as a whole—needed protection from environmental abuses. This soon would put environmental rhetoric and power to fundamentally conservative—not radical—ends. Pollyanna Rhee is assistant professor of landscape architecture at the University of Illinois, Urbana-Champaign, and affiliate faculty in history, sustainable design, and theory and interpretive criticism. Twitter.  Brian Hamilton is chair of the Department of History and Social Science at Deerfield Academy. Twitter. Website. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark Dowie describes himself as “Cowhand, guitarist, investigative historian, poet” and journalist.  He's probably best known as cofounder, editor and staff writer forMother Jones, but during his more than 50-year career, over his he's also written for many other magazines, newspapers and publications, written eight books and received no less than 19 journalism awards. In 1995, Dowie publishedLosing ground: American environmentalism at the close of the twentieth century.  Thirty years later—and 70-odd years since the beginning of that movement, join host Ronnie Lipschutz for a conversation with Dowie about the U.S. environmental movement, then and now.

- 导语 - 长久以来，史学界偏爱寻求文明之间的差异，以比较研究的方法解史立论。环境史学家唐纳德·沃斯特却聚焦文明的共性，探索“行星史”的研究，试图在地球框架之下，理解行星的历史演变与人类欲望间的关系。一个单数的“行星史”何以可能？为什么人类欲望能够成为解释历史变迁的要素？人类的力量真的对地球产生了不可接受的影响吗？欢迎收听本期嘉宾侯深老师带来的精彩分享！ - 本期话题成员 - 程衍樑（微博@GrenadierGuard2） 侯深，北京大学历史学系教授，研究方向为美国史，主攻环境史，译有《欲望星球》《帝国之河：西部的水、旱与成长》。著有《无墙之城：美国历史上的城市与自然》，The City Natural: Garden and Forest Magazine and the Rise of American Environmentalism - 时间轴 - 05:15 行星史源自对文明间共性的关注 09:30 七十年代的环保世界关怀与「人新世」的失焦转变 13:45 种族、阶级、性别：美国历史学教育的「圣三位一体」 15:15 历史不应变成单纯的道德叙事，但不能完全脱离道德叙事 19:30 气候史的解释局限与历史书写的还原论底色 21:30 从「食色性也」看行星史对人类欲望的解释 24:00 思想史是沃斯特著书论作的基本尺度 27:45 环境历史、生产方式和思想观念：环境史的三个层面 32:00 世界人口下降背后的人类欲望转变迷思 42:15 达尔文、银杏树与人类欲望的演化 51:00 再论「人新世」：对人类破坏力和概念生产的商榷 55:00 「愚蠢的智识一贯性是肤浅思想的小怪」 57:25 「三千年的不可持续增长」：古文明的土地凋敝与人口增长 - 制作团队 - 声音设计 hotair 节目统筹 禾放 节目运营 小米粒 节目制作 hualun 思钊 Yo logo设计 杨文骥 - 音乐 - Danse Macabre - Busy Strings - Kevin MacLeod - 本节目由JustPod出品 © 2024 上海斛律网络科技有限公司 - - 互动方式 - 商务合作：ad@justpod.fm 微博：@忽左忽右leftright @播客一下 @JustPod 微信公众号：忽左忽右Leftright / JustPod / 播客一下 小红书：JustPod气氛组 / 忽左忽右 B站：忽左忽右leftright 抖音：忽左忽右

- 导语 -长久以来，史学界偏爱寻求文明之间的差异，以比较研究的方法解史立论。环境史学家唐纳德·沃斯特却聚焦文明的共性，探索“行星史”的研究，试图在地球框架之下，理解行星的历史演变与人类欲望间的关系。一个单数的“行星史”何以可能？为什么人类欲望能够成为解释历史变迁的要素？人类的力量真的对地球产生了不可接受的影响吗？欢迎收听本期嘉宾侯深老师带来的精彩分享！- 本期话题成员 -程衍樑（微博@GrenadierGuard2）侯深，北京大学历史学系教授，研究方向为美国史，主攻环境史，译有《欲望星球》《帝国之河：西部的水、旱与成长》。著有《无墙之城：美国历史上的城市与自然》，The City Natural: Garden and Forest Magazine and the Rise of American Environmentalism- 时间轴 -05:15 行星史源自对文明间共性的关注09:30 七十年代的环保世界关怀与「人新世」的失焦转变13:45 种族、阶级、性别：美国历史学教育的「圣三位一体」15:15 历史不应变成单纯的道德叙事，但不能完全脱离道德叙事19:30 气候史的解释局限与历史书写的还原论底色21:30 从「食色性也」看行星史对人类欲望的解释24:00 思想史是沃斯特著书论作的基本尺度27:45 环境历史、生产方式和思想观念：环境史的三个层面32:00 世界人口下降背后的人类欲望转变迷思42:15 达尔文、银杏树与人类欲望的演化51:00 再论「人新世」：对人类破坏力和概念生产的商榷55:00 「愚蠢的智识一贯性是肤浅思想的小怪」57:25 「三千年的不可持续增长」：古文明的土地凋敝与人口增长- 制作团队 -声音设计 hotair节目统筹 禾放节目运营 小米粒节目制作 hualun 思钊 Yologo设计 杨文骥- 音乐 -Danse Macabre - Busy Strings - Kevin MacLeod- 本节目由JustPod出品 © 2024 上海斛律网络科技有限公司 -- 互动方式 -商务合作：ad@justpod.fm微博：@忽左忽右leftright @播客一下 @JustPod 微信公众号：忽左忽右Leftright / JustPod / 播客一下小红书：JustPod气氛组 / 忽左忽右B站：忽左忽右leftright抖音：忽左忽右

This is part two of our conversation with Jason W. Moore, a historical geographer at Binghamton University. In this discussion we delve into the concept of "substance fetishism" within Marxian social theory, the dangers it poses, and its implications for understanding the web of life.  Part 1: Against Climate Doomism and the Bourgeois Character of American Environmentalism  Moore raises concerns about the misguided focus on substance fetishism, which prioritizes the management of substances over the revolutionizing of labor relations. The conversation also touches on the historical and contemporary implications of this perspective, including its impact on understanding energy histories, class formation, and imperialism. He critiques the narrow focus of some environmental and Marxist scholars, advocating for a more integrated approach that considers the socioecological dynamics of labor and class struggle. We also discuss the role of intellectuals and the limitations of academic discourse in addressing these antagonismss. Our conversation concludes with reflections on the potential for revolutionary change and the importance of historical materialism in understanding and addressing the current ecological and social crises.   Special Co-host Casey is a historian and organizer based in New York and Chicago. He is focused on the politics, economy, and connected histories in South Asia and the Middle East, specifically the Arab Gulf. His work focuses on questions of development, ecology, and political resistance, as well as connecting global-scale events to local diaspora communities within the US. As always, If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a patron. You can do so for as little as 1 Dollar a month. We bring you these conversations totally independently with no corporate, state, or grant funding.    This episode is edited & produced by Aidan Elias. Music, as always, is by Televangel   Links:    Global Capitalism in the Great Implosion: From Planetary Superexploitation to Planetary Socialism? How to Read Capitalism in the Web of Life Opiates of the Environmentalists Power, Profit, & Promethianism, Part 1 Power, Profit, & Promethianism, Part 2 The Fear and the Fix

In this interview, we are joined by friend and special co-host Casey where we are in conversation with Jason Moore discussing the historical and ideological roots of contemporary environmentalism, tracing its origins to the post-Civil War era in the United States. He argues that environmentalism has historically been an elite-driven movement, often serving the interests of capitalism by promoting resource management and conservation in ways that benefit economic growth. Moore critiques the mainstream environmentalism of the 1960s and 1970s, describing it as a form of "benign reformism" that ultimately aligned with capitalist interests and suppressed more radical elements.   Moore also addresses the role of the professional-managerial class in shaping environmental discourse, particularly through the expansion of the biosecurity state and the integration of national security and big tech. He also critiques the historical and ideological underpinnings of bourgeois naturalism, which he argues has been used to justify racial and gender oppression as well as colonial-imperialism.  The discussion touches on the role of foundations like the Ford Foundation in co-opting and neutralizing radical struggles. Moore problematizes climate doomism, fearmongering, and crisis rhetoric that have come to dominate climate change discourses. Jason W. Moore is an environmental historian and historical geographer at Binghamton University, where he coordinates the World-Ecology Research Collective. He is author of multiple books including Capitalism in the Web of Life. His books and essays on environmental history, capitalism, and social theory have been internationally recognized. He frequently writes about the history of capitalism in Europe, Latin America, and the United States, from the sixteenth century to the neoliberal era. Casey is a historian and organizer based in New York and Chicago. He is focused on the politics, economy, and connected histories in South Asia and the Middle East, specifically the Arab Gulf. His work focuses on questions of development, ecology, and political resistance, as well as connecting global-scale events to local diaspora communities within the US. As always, If you like what we do and want to support our ability to have more conversations like this. Please consider becoming a patron. You can do so for as little as 1 Dollar a month. We bring you these conversations totally independently with no corporate, state, or grant funding. We are going to include a set of links in the show notes to Dr. Moore's articles that we based our conversation on. Please check those out for further information. Now, here is Jason Moore discussing some of his work!  This episode is edited & produced by Aidan Elias. Music, as always, is by Televangel Links:    Global Capitalism in the Great Implosion: From Planetary Superexploitation to Planetary Socialism? How to Read Capitalism in the Web of Life Opiates of the Environmentalists Power, Profit, & Promethianism, Part 1 Power, Profit, & Promethianism, Part 2 The Fear and the Fix

On this week's Truth to Power, we bring you an important community conversation about the Ever-Shifting Landscape of Climate Misinformation. Organized by Covering Climate Now (https://coveringclimatenow.org/), this July 13, 2023 discussion moderated by Amy Westervelt features: 1. Melissa Aronczyk, professor of Media Studies at Rutgers University and co-author of the book "A Strategic Nature: Public Relations and the Politics of American Environmentalism" (https://global.oup.com/academic/product/a-strategic-nature-9780190055356?cc=us&lang=en); 2. Jennie King, head of Climate Research and Policy at the Institute for Strategic Dialogue and co-founder of Climate Action Against Disinformation (http://www.caad.info); and 3. Marco Silva, senior journalist for BBC News, specializing in climate change disinformation, in conversation. For more, see https://www.isdglobal.org/explainers/commercial-disinformation-product-service/ On Truth to Power each week, we gather people from around the community to discuss the state of the world, the nation, the state, and the city! It's a community conversation like you won't hear anywhere else! Truth to Power airs every Friday at 9pm, Saturday at 11am, and Sunday at 4pm on Louisville's grassroots, community radio station, Forward Radio 106.5fm WFMP and live streams at http://forwardradio.org

In this episode, I was so excited to finally talk with writer and historian Dr. Aaron Sachs. Aaron researches and teaches environmental history at Cornell, and he is the author of four books and one edited collection. I've been eager to talk with Aaron for several years, ever since I first heard about the Historians are Writers! group that he led at Cornell (should out to Daegan Miller and Laura Martin who mentioned the group to me). We talked about that and the two books that Aaron has recently published: Up From the Depths: Herman Melville, Lewis Mumford, and Recovery in Dark Times, which was a finalist for the National Book Critics Circle Award in Biography. And in April he published Stay Cool: Why Dark Comedy Matters in the Fight Against Climate Change. He is also the author of The Humboldt Current: Nineteenth-Century Exploration and the Roots of American Environmentalism and Arcadian America: The Death and Life of an Environmental Tradition. With John Demos, he also published the edited collection Artful History: A Practical Anthology.

#112: Author and professor Melissa Aronczyk shares what she's learned about the history of greenwashing, environmental public relations, and the multiple tactics corporations have utilized to elbow their way to table when solutions that effect their bottom lines are being discussed. Dave Chapman ties Melissa's insights to what the organic movement has witnessed, especially as regards environmentally-sane agriculture and brand messaging.  Melissa Aronczyk is the co-author of "A Strategic Nature: Public Relations and the Politics of American Environmentalism" and an associate professor of Media Relations at Rutgers Univeristy. You can follow her work at:https://melissaaronczyk.com/To watch a video version of this podcast with access to the full transcript and links relevant to our conversation, please visit:https://www.realorganicproject.org/melissa-aronczyk-how-corporate-public-relations-coopts-sustainability-episode-one-hundred-twelveThe Real Organic Podcast is hosted by Dave Chapman and Linley Dixon, engineered by Brandon StCyr, and edited and produced by Jenny Prince.The Real Organic Project is a farmer-led movement working towards certifying 1,000 farms across the United States this year. Our add-on food label distinguishes soil-grown fruits and vegetables from hydroponically-raised produce, and pasture-raised meat, milk, and eggs from products harvested from animals in horrific confinement (CAFOs - confined animal feeding operations).To find a Real Organic farm near you, please visit:https://www.realorganicproject.org/farmsWe believe that the organic standards, with their focus on soil health, biodiversity, and animal welfare were written as they should be, but that the current lack of enforcement of those standards is jeopardizing the ability for small farms who adhere to the law to stay in business. The lack of enforcement is also jeopardizing the overall health of the customers who support the organic movement; customers who are not getting what they pay for at market but still paying a premium price. And the lack of enforcement is jeopardizing the very cycles (water, air, nutrients) that Earth relies upon to provide us all with a place to live, by pushing extractive, chemical agriculture to the forefront.If you like what you hear and are feeling inspired, we would love for you to join our movement by becoming one of our 1,000  Real Friends:https://www.realorganicproject.org/real-organic-friends/To read our weekly newsletter (which might just be the most forwarded newsletter on the internet!) and get firsthand news about what's happening with organic food, farming and policy, please subscribe here:https://www.realorganicproject.org/email/

Join Saladin Ambar for a conversation with Professor Melissa Aronczyk about her new book, A Strategic Nature: Public Relations and the Politics of American Environmentalism. Aronczyk takes us on a journey into the history of public relations and how it has shaped public opinion about how we think and feel about the environment. Aronczyk is an Eagleton Faculty Associate and an associate professor of journalism and media studies at Rutgers University's School of Communication and Information. --- Send in a voice message: https://podcasters.spotify.com/pod/show/eagleton-institute/message

In this episode, I am joined by Evan Berry, assistant professor of environmental humanities in the School of History, Philosophy, and Religious Studies at Arizona State University and author of Devoted to Nature: The Religious Roots of American Environmentalism. Evan discusses apocalyptic narratives in the environmental crisis, the tension between fear and hope, and community versus individualism. Support Rebel Spirit Radio https://paypal.me/rebelspiritradio Dr. Evan Berry's books: Climate Politics and the Power of Religion https://bookshop.org/books/climate-politics-and-the-power-of-religion-9780253059062/9780253059062 Devoted to Nature https://bookshop.org/books/devoted-to-nature-the-religious-roots-of-american-environmentalism-9780520285729/9780520285736 Connect with Rebel Spirit on Social Media F acebook: https://www.facebook.com/rebelspiritradio Twitter: @RebelSpiritRad Instagram: https://www.instagram.com/rebelspiritradio/ https://www.rebelspiritradio.com

Each year, we celebrate Earth Day; and each year, our collective actions lead to more greenhouse gas emissions, more habitat destruction, and more species extinctions. It's hard for Earth Day not to feel like more of a superficial patting of ourselves on the back or a greenwashing opportunity for corporate sponsors than a serious call for transformative change. The first Earth Day, on April 22, 1970, was something totally different. With 12,000 events across the country and more than 35,000 speakers from every walk of life—young and old, scientists and preachers, liberals and conservatives—the transformative power of the first Earth Day, conceived as a teach-in rather than a rally or a protest, is hard for us to imagine in our contemporary era of stark political polarization, hashtag protests, and climate denial politics.Adam Rome is an environmental historian who digs deep into the historical record and emerges with profound insights about the first Earth Day and the origins of the environmental movement. His work reveals the vital importance of understanding our environmental history in order to forge a more promising environmental future.Adam Rome was my advisor many years ago when I studied environmental history and cultural geography in graduate school at Penn State. And now, I'm very happy that he's my good friend and colleague here at the University at Buffalo, where he's Professor of Environment and Sustainability. My conversation with Adam travels through history, long before and after the first Earth Day, from beaver hats in feudal Europe; to the post-WWII era of prosperity and suburban development; and up to the present, as he probes the business world's attempts to become more sustainable. You can listen on Substack, Apple Podcasts, Spotify, and other podcast platforms.Please rate, review, and share to help us spread the word!Adam RomeAdam Rome is professor of environment and sustainability at the University at Buffalo. A leading expert on the history of environmental activism, his first book, The Bulldozer in the Countryside: Suburban Sprawl and the Rise of American Environmentalism, won the Frederick Jackson Turner Award and the Lewis Mumford Prize. His book on the history of the first Earth Day, The Genius of Earth Day: How a 1970 Teach-In Unexpectedly Made the First Green Generation, was featured in The New Yorker. He is co-editor of Green Capitalism? Business and the Environment in the Twentieth Century. From 2002 to 2005, he edited the journal Environmental History. In addition to numerous scholarly publications, he has written essays and op-eds for a variety of publications, including Nature, Smithsonian, The Washington Post, Wired, and The Huffington Post. He has produced two Audible Original audio courses: “The Genius of Earth Day” and “The Enduring Genius of Frederick Law Olmsted.”Quotation read by Adam Rome“The question is whether any civilization can wage relentless war on life without destroying itself, and without losing the right to be called civilized.” — Rachel Carson, from Silent SpringRecommended Readings & MediaTranscription IntroJohn Fiege Each year we celebrate Earth Day. And each year our collective actions lead to more greenhouse gas emissions, more habitat destruction, and more species extinctions. It's hard for Earth Day not to feel like more of a superficial patting of ourselves on the back, or a greenwashing opportunity for corporate sponsors, then a serious call for transformative change.The first Earth Day on April 22, 1970 was something totally different. With 12,000 events across the country, and more than 35,000 speakers from every walk of life, young and old scientists and preachers, liberals and conservatives, the transformative power of the first Earth Day, conceived as a teaching rather than a rally or protest is hard for us to imagine in our contemporary era of stark political polarization, hashtag protests, and climate denial politics.Adam Rome is an environmental historian who digs deep into the historical record and emerges with profound insights about the first Earth Day in the origins of the environmental movement. His work reveals the vital importance of understanding our environmental history in order to forge a more promising environmental future.Adam Rome But mobilizing isn't organizing. And mobilizing isn't empowering. It doesn't take people new places, you know, and then you think about other you know, advertising isn't about teaching you anything. It's about getting you to buy, you know, something. Political messaging isn't about educating you. It's about getting you to vote for this guy or woman rather than that person. So, it's yes or no, you know, Earth Day, the original Earth Day was so much more complicated than that. It left it up to millions of individuals to say, what does this mean to me, what am I going to do? It didn't try to marshal them all in one direction, or to enlist them into a preexisting cause.John Fiege I'm John Fiege, and this is Chrysalis.Adam Rome was my advisor many years ago when I studied environmental history and cultural geography in graduate school at Penn State. And now I'm very happy that he's my good friend and colleague here at the University of Buffalo, where he's professor of Environment and Sustainability.My conversation with Adam travels through history long before and after the first Earth Day, from Beaver hats and feudal Europe to the post World War Two era of prosperity and suburban development, and up to the present, as he probes the business world's attempts to become more sustainable.Here is Adam Rome. ---Conversation John Fiege If you could just tell, tell me a bit about where you grew up, and about your relationship to the rest of nature when you were a kid.Adam Rome I grew up in West Hartford, Connecticut. The town itself is a couple 100 years old. But the particular house that I grew up in, was in a was built in the late 1950s. In what had been a golf course, for some reason, the golf course moved a mile away. And so, when I was growing up, the former golf course was being slowly developed. And in fact, I remember one day, I don't know how old I was maybe eight, seeing bulldozers come and knocking trees down on one of the nearby yards. That that was undeveloped still. And that I think was really crucial, even more than the wild are places that I used to hang out that a couple of friends and I would go in the wild parts, the still undeveloped parts of the old golf course. And back then parents weren't worried about their kids in the way they are now. So, my parents had a big cowbell on their front porch. And when it was, you know, 15 minutes to dinnertime, they would ring the cow bell, and I can hear it anywhere in the neighborhood and come home, and that's so idyllic. But it was a very typical 50s suburban neighborhood.John Fiege So, you, you went to college at Yale, and then you were a Rhodes Scholar at Oxford, and then you landed in Kansas. Can you tell me the story of how you got to Kansas and what you did when you were there?Adam Rome Kansas interestingly, I'll answer your question in a second but, but I had a much much more overwhelming emotional response to the landscape in Kansas than I ever did to any place around where I grew up, you know, that that John FiegeWhy do you think that was? Adam Rome I think I I loved the vastness of the sky. I love the spectacular sunsets. I love watching clouds move through the sky. I mean, you know, there's there's no tall buildings even in the cities in Kansas, compared to the northeast. So, you could see forever. And another thing that I really loved was, especially in the Western two thirds of the state. Wherever there was a river, you could tell those 15 or 20 miles away, because that would be the only place there would be trees. Right. And I love that the landscape was so powerful a presence, everybody thought about it all the time.John Fiege So, you eventually landed at University of Kansas, studying environmental history under Dan Webster, who's one of the great minds and founders of the discipline. Tell me what you got what got you interested in environmental history? Had you done anything with that prior to graduate school? And how did you come with? How did you come to work with Don Wooster?Adam Rome Environmental history really didn't exist as a field. That or at least it was in its most infant stage. When I was in college, which was 1976 to 1980. I actually got introduced to Don's work and to one other really renowned, now renowned, environmental historian through this humanities project that I did, about the little-known historical places. One of them was a place that during the dustbowl years of the 1930s, when the great plains were decimated by these unbelievable windstorms that that made up, you know, parts of Kansas look like Cape Cod, the dunes on Cape Cod that I had seen as a kid, devastating dust storms. And the government tried to reclaim some of those lands, it was really a pioneering effort of environmental restoration or ecological restoration. And so, there was this Cimarron grasslands in the very southwest corner of the state. It was one of the little-known historical places that I wrote about. And the background work that I did for that involved Don Westers first prize winning book, which is just called Dustbowl, and that book blew me away, I never imagined that you could write a history that combined environmental history and political history. And it's really an effort to understand the dust storms not as a purely natural phenomenon, but it's something that had been partly, maybe even predominantly caused by human activity in the decades leading up to it. And I read that book and it blew me away. And then right after that, I discovered this one other book that had just come out by William Cronin called changes in the land, which is about Native Americans and English colonists in New England, and all the ways in which they changed the landscape that the colonists did. And it gave a new way of understanding why the colonists were able to supplant the natives. But it also had some brilliant ideas about basic ways that we think about, about nature.John Fiege  08:09Let's turn to your first book, which is the bulldozer in the countryside. And it's a powerful environmental history of suburbia in America and how after World War Two developers brought Henry Ford's assembly line concept to the production of cheap tract housing on cheap land, on the outskirts of cities across the country. I want to read a passage from the book, but first, could you talk about how the suburbs were created and give us a sense of the scale at which this transformation of the countryside took place?Adam Rome Well, first, you have to keep in mind that before World War Two, not counting farm areas, where homeownership was much more common. In cities, there never been a point where more than 40% of Americans owned their own home. And homebuilding in those decades. was was really a mom-and-pop kind of thing. I mean, it was it was a craft. It wasn't it wasn't an industry. A lot of home builders might only build one or two houses a year. So, after World War Two, most famously in Levittown, New York, and then several other Levittowns, but mimicked all across the country. People figured out a way to to turn to mass produce housing, and in order to do that, they also needed cheap land, and large tracts of cheap land. So, although some of these postwar subdivisions that were mass produced were within the boundaries of cities, most of them weren't because the land that was cheap and widely available was was outside the city limits, right and so on. and all kinds of new earth moving equipment, especially the bulldozer had come into common usage during World War Two. And it became possible to turn almost any kind of landscape, you know, a marsh, a steep hillside a forest, into a flat pad, that's like a technical term for building and then breaking down the construction process into, you know, I don't remember the exact number, but let's say 20 different components. So, you know, one crew would would just bring the wood for the roofing, you know, where another would just do the bathroom or, and they could do in the case of Levittown, you know, 17,000 houses in in, you know, a year or two, right. And, and so the new combination of the new mass production method of building houses, and then unbelievable pent-up demand for housing, because there'd been virtually no housing construction during the Great Depression in the 1930s. And then virtually no housing construction during World War Two, right, and then the baby boom after the war. So, you've got millions and millions of people desperate for places to live, they didn't necessarily want to live in the suburbs, but they wanted a place to live and an affordable place, it was often cheaper to buy a Levittown house than to rent an apartment in a city. So, these, and by the late 40s, early 50s 2 million homes a year are getting built, which is an astonishing number. I don't think it had ever been more than 400,000 in a year in American history up to that point. So, a territory the size of Rhode Island, basically, every year is getting turned into new subdivisions, mostly in suburbs. And that that was I write in my book that was in whatever else it was, it was an environmental disaster on the scale of the dust.John Fiege Right, right. Just clearing all that land. Yeah, I grew up in Greenbelt, Maryland, one of Eleanor Roosevelt's plans, communities. Yeah, from the 30s. From the 30s. There's kind of pre pre post war, suburban development, but it was right on the outskirts of Washington DC. And, you know, had a little bit more of a idyllic you know, communitarian feel to it than, than the later suburbs. So, with your book, let me let me read a quote you you quote, the writer, Margo Tupper. Oh, yes. Like millions of Americans moved with her family to the suburbs after World War Two in Maryland. Oh, really? Was that Maryland? Yeah, realize that. Oh, that's interesting. Well, let me read the quote. So, she might have been your neighbor. Yeah. Wow. I had no idea. So let me it's a kind of a long quote, but I think it's worth reading because it's so it's so rich. “At that time, our house was second from the last on the dead end street. Beyond were acres of untouched woodlands, which were a refuge for children, a place to play natural surroundings. Youngsters in the neighborhood would go there build dams or catch minnows and a little creek, gather wildflowers and pick blossoms from the white dog woods. They built tree houses, picnicked under the tall tulip trees, and dog Jack in the pulpits, wild Fern and Violets to transplant to their gardens. Then one day my little girl Jan ran into the house shouting, Mother, there's a bulldozer up the street. The men say they're going to cut down the trees. They can't do that. They're my trees. Where will we play? Please, Mother, please stop them. Jan ran frantically out the door shouting. I'll get Susan Georgie Sissy and all the other children. If they're going to take our woods away. We'll have to save all we can. The children returned several hours later, pulling wagons loaded with flowers and plants. Jan brought home a small dogwood tree and planted among the wildflowers in the South Garden. Indeed, the bulldozers did come, these huge Earth eating machines raped the woods filled up the creek, buried the wildflowers and frightened away the rabbits and the birds. The power saws came too and took part in the murder of the woodlands near our home. Dynamite blasted out the huge tree roots trucks roared past our house carrying the remains sections of murdered trees and tons of earth in which were buried vines, shrubs and flowers. Then the dozers came to level the earth and power shovels to dig grade holes in less than a month, the first of 200 look like closely set small all houses rose to take the place of our beautiful forest.” So, at the heart of your book is this great irony that the experience the experiences of suburbanites like Margot Tupper and her family, who witnessed the destruction, on the frontlines of suburban development firsthand out there, front windows, helped ignite the environmental movement. In the 1950s and 60s, the majority of women had not yet entered the labor force. And it was women in particular, who spearheaded the new environmental movement. Can you talk about what Margo is writing there? And how this played out?Adam Rome Yeah, so that book came out in 1965, as I recall, and at that point, there had already been, maybe I'd say, for six, seven years, mounting concern, for lots of reasons, but, but one of them was the destruction of places for kids to play. And, and yeah, there's a powerful irony that the house that she lived in, and in her daughter, and all the neighbors that her daughter played with, you know, that had been something wild too, before it was made into their house. And, you know, it might have been that, that an earlier generation would have cried about that, you know, earlier generation means, like a year or two before. And she herself was sensitive to that she doesn't, she doesn't want there to be no development at all. But she's part of a movement to try to imagine land saving ways of development, ways of having same number of people have places to live even single-family homes, but clustered together with much larger, open space that wasn't just yard but was truly Wilder. And that was, that's keeps getting rediscovered, by the way, you know, every, like, 10 years people, people realize, that's an interesting idea. It's never become the norm. But but, you know, my whole book is really about people coming to realize that what, and this is part of a broader story and world after World War Two, that, you know, we have all these amazing technological changes, and new products, new ways of doing things that, that seemed miraculous, they allow us to, to have comfort and convenience and, and wealth on a scale that we hadn't imagined before. But they turned out to also have incredibly bad, unexpected environmental costs. And so, my book is really the story of how people try to come to terms with that, how do they try to reduce the cost of suburban development? Without ending it, you know, that they weren't saying no development at all? No one was, but But trying to figure out ways of meeting the need. And, and even that's an interesting question, you know, what, what do we need and housing? What is a good house? But how do you do that at at much less environmental costs. And it turned out that, you know, I was really stunned. I didn't think anyone would have been thinking about that until the 1970s. After the first Earth Day, and after the, you know, the whole environmental movement is obviously roaring along. But in fact, I found that even in the midst of World War Two people were beginning to find fault with some aspects of this new way of building and with each decade, more and more of these horrid side effects come to light and some of them become only of concern to experts. But open space, in particular led to real grassroots activism, real grassroots protests, and a new language. You know, she writes about rape. And no one had talked like that before, not even John Muir, when he was talking about the destruction of wild spaces. He came close but but this was so much more intimate than, you know, some spectacular place in Yosemite Valley getting destroyed for a damn this, this was your backyard. This was the place your kid played. And people start putting the word progress in quotation marks, you know, that, that it's not obvious to them anymore that that that these new homes are, are just purely good. So that's something radically new.John Fiege Yeah, and you bring up property rights in the book and kind of relates So what you're saying about Margo tuber being part of this movement to have more land and common open space. And the new ecological thinking that emerged in this era began to challenge and redefine property rights. Can you? Can you talk a little bit about that, and how that became a central issue and the struggle to protect ecological health?Adam Rome Yeah, this was another huge surprise to me. That, you know, with pollution, it's obvious that the, the biggest polluters are businesses. And, and so challenging corporate polluters is part of a long tradition of trying to rein in corporate power. But there aren't, you know, billions of corporations or millions of corporations, there's, there's only hundreds of really big ones, with with property, millions and millions of people own property. And it had been part of American history, that owning property was easy here, which it wasn't in Europe, and ordinary people could own property. And they could do with it, whatever they wanted. That, you know, that was one of the great freedoms of America in the minds of many people that came here from Europe. And by the 1960s, people are coming to realize, not just with homebuilding with development of all kinds that the way you use your land, couldn't really be entirely private decision, because it had consequences beyond the boundaries of your property. And, and people talked about this in the 60s as a quiet revolution, the growing awareness, both in the courts and in state legislatures, and in national forums, that, that how you use your land, how you developed it, especially could have far reaching detrimental consequences to the public good. And that, therefore, the public ought to have some say in what you did, didn't necessarily mean that it would, that it would bar you from doing certain things, although people said that to you know, in the same way that you're not allowed to sell tainted meat, you know, you shouldn't be able to build in a wetland, if that's going to cause flooding somewhere else. Or you shouldn't be able to build on a hillside, if that's going to endanger people who own property lower down the hill, or, you know, any number of things of that kind, where how you use the land could have far reaching implications beyond your borders. And, you know, that idea then, eventually led to a powerful counterattack. People talked about it, as you know, the new regulations that come in the 1960s and early 70s, as a new feudalism, the opponents called it so Feudalism was, you know, pre capitalist way of thinking about rights and responsibilities that came with land ownership, and only a few people could use it. And they, you know, they had to use it in a way that serve the community, whether they wanted to or not. So that's part of the powerful cause the rise of modern conservatism part of the rise of Ronald Reagan, was this idea that, that among those who own property that that didn't accept that idea that it was really a matter of public interest. They wanted to go back to the days when they could do whatever they wanted with their land.John Fiege  23:36Right, right. Oh, that's so interesting. And I love the title of your book, The Bulldozer in the Countryside. It paints such a vivid visceral image. And and you mentioned somewhere that that echoes The Machine in the Garden, the book by Leo marks, can you talk about that book and how it relates to your work?Adam Rome Yeah, Leo Marx. I'm not sure if he's still alive. I did meet him. He was a professor for a long time at MIT. And I did meet him when I spoke there more than a decade ago. But he wrot e this brilliant book, it's one of the most famous books that any American scholar has ever written in the humanities, called the machine in the garden. And it's a study of the literary responses in America, although it starts with Shakespeare in The Tempest. So, imagining America to the spread of technology of development of modern civilization into seemingly pristine areas. And, and, and, and for much of early American history, people just thought that was great, you know, that was fulfilling a biblical injunction to subdue the earth to write to make to make the wild spaces into a productive garden. But by the time of Thoreau, and others in the, you know, 1830s 1840s 1850s people are starting to have at least a very elite, well-educated group of artists and writers, more mixed feelings about that they, they, they know it's part of America's destiny seemingly to transform the wilderness, but they also lament some of the consequences of that. And, and The Machine in the Garden in in Leo Marxs is the railroad, that that was the great symbol. Once the railroad came, everything was going to change. And and the railroad goes right through Concord, Thoreau could hear it. Nathaniel Hawthorne can hear it. So, I took that image. And actually, the publisher didn't like the title. I had to really...John Fiege Oh really?  Adam Rome yeah, John Fiege wow. Adam RomeIf it was, if it was a trade press, I would have lost they would have been able to title what they want, but because it was a university press, I won.John Fiege Great. Well, moving on from the suburbs. Let's talk about Rachel Carson, who's one of my heroes.Adam RomeMine too. John FiegeYou wrote an article about her legacy that began this way. “In the decades after World War Two, many Americans imagined that modern technology finally would free humanity from the constraints and burdens of nature. We would overcome disease, moderate the extremes of climate, travel great distances in a flash and enjoy abundance of all kinds. Detergents will get clothes cleaner than clean. Nuclear Fission would generate electricity too cheap to meter. Plastics, seemingly inexhaustible, and infinitely malleable, would end our dependence on scarce natural resources. Bulldozers would transform marshes and steep hillsides into buildable land. Soon we would live on a perfected Earth where everything was easy, comfortable, and safe.” And then enter Rachel Carson, and her nineteen's landmark 1962 book, Silent Spring. What did she bring to that mentality that was really dominant in the 50s, and 60s?Adam Rome It's, you know, because we live in a post Rachel Carson world, it's so hard in some ways to imagine just how gung ho people were, especially Americans, but it wasn't it wasn't unique to us. After World War Two, the idea that, that we that we could conquer nature, that we could overcome any natural limit. And, you know, because nowadays, we we all think we love nature. But we're never as honest as we should be about the fact that there are a lot of elements of nature that we don't love, maybe even hate. And, and a lot of those are limits. most obvious one is death, you know. But that was another thing that people thought they could conquer, you know, that they thought modern medicine might allow a kind of immortality almost. Right. So, there's this tremendous faith that in the 50s and 60s that we're bringing nature under control, and that we are, you know, incredibly rapidly overcoming all these natural limits. And, and Rachel Carson is probably the, I mean, lots of people began to have doubts about that. But I would say she is by far the most powerful voice. And it's so amazing. It's just this lone voice, this one woman, she had no institutional by the time she wrote Silent Spring, she's just a writer. John Fiege RightAdam Rome She has no institutional support. And she's taking on one of the most powerful industries in the country. And she's taking on even more powerfully, this whole way of thinking about what our relationship to nature should be, and saying, no, it can't possibly be conquest. You know, nature is bigger than us. We can't conquer nature. And when we try, we may get a lot out of it in the short run, but in the long run, where we're risking undermining the foundations of our life. And and her warning is about that they were specifically about the new chemical pesticides that came into wide use after World War Two like DDT, but but she was really attacking much more broadly a whole kind of technological hubris of thinking that we could change nature in any way and that it would just be for the good, you know, it would be better we could make a better nature than nature had made. And she said that preposterous. And ultimately, it threatens our survival. But even if it didn't threaten our survival, it also was you know, she had different adjectives for it an immature way of thinking, a brute way of thinking, an immoral way of thinking, you know, that, that she too was saying we could do better. That's not our best self, our best self would be finding a way to to thrive while everything else also thrives.John Fiege Right. But you do point out that despite the huge impact of Silent Spring, and the government regulation and pesticides that followed, you write, we use more pesticides now than in 1962. Adam RomeYeah. John Fiege And which makes me think, like, has the change been in our mentality and our actions? Or has it been in our messaging and our vision of ourselves? Like, have we covered things up, but not really dealt with the underlying problems that continue in different forms?Adam Rome So, so one of the reasons why pesticide use is up, it's not just up in the US. But lot of other parts of the world have developed industrialized agriculture that relies heavily on pesticides. And, and, and that's true about a lot of things, you know, our air is cleaner, our water is cleaner. But that's partly because we don't make stuff here as much as we used to, it's made in China or Vietnam or wherever. Yeah, their air is not cleaner. There, you know, we've exported, we've exported our pollution. Yeah, we've outsourced our pollution, as well as a lot of our manufacturing jobs. And, you know, I go back and forth about this, I have a split personality. On the one hand, I'm Dr. Earth Day. You know, so I, I've spent a lot of time thinking about environmental activism in the US in the last 150 years, and how much more powerful environmental activists have become than they were. And that's an inspiring story, you know, but then the other side of me is Mr. Apocalypse, you know, all the ways in which things just keep getting worse, or at least they're still incredibly threatening. John Fiege RightAdam Rome And, and I'm trying to understand why, you know, without understanding why we can't possibly hope to, to avoid those outcomes.John Fiege So that's a great place to jump to your next book, which is The Genius of Earth Day, with a subtitle “How a 1970 Teach-In Unexpectedly Made the First Green Generation.” Can you paint a picture for us of the state of the environment on the eve of the first Earth Day on April 22, 1970?Adam Rome Yeah, it's so hard to imagine now, just how much more polluted visibly polluted the country was in 1970. You know, every city was just full of smoke of all kinds. And, you know, smoke from, from burning trash from incinerators, folks, from utilities, from manufacturers, on and on cement places. The waters were just horrid. You know, you couldn't swim in most urban rivers and many, even rural ones. You couldn't eat the fish safely. You couldn't do a lot of other recreational things, you know that the waters would smell they'd be, they might be acidic, they might even burn you if you fell in. You certainly couldn't drink them. And there was no regulation of waste disposal of any kind, not just ordinary trash, but hazardous what we now call hazardous waste. That phrase hadn't been invented yet. There was no regulation of it. So people could just dump incredibly toxic stuff wherever they wanted. And even, you know, things you you can barely imagine when I was in Kansas, canoeing down the biggest river in the middle of the state, which in Kansas is called our Kansas, of course. You know, you'd see rusted hawks of cars on the riverbanks, you know, that people would take out the few valuable parts of the car that they could sell and, and then they just dump them on the riverbank, and they were sitting there decades later. So, you know, everywhere people were aware that this wasn't like news. You could see it every day. But what was missing was the will to do something about it, it had always been considered the price of progress. You know, as part of a booming economy, we had to put up with pollution, especially in cities. And finally in 1970, after, you know, growing discontent that leads to the modern environmental movement, and to the first Earth DayJohn Fiege On January 18, 1970, Senator Nelson's environmental Teaching Committee took out a full page ad in the New York Times, announcing the upcoming event for the first time, it read in large font, April 22, Earth Day, and then it went on "A disease has infected our country, it has brought smog to Yosemite, dumped garbage in the Hudson, sprayed DDT in our food and left our cities in decay. The carrier is man”. Can you tell me the story of how earth day got its name? But how the idea of the teach-in that Senator Nelson had remained foundational to to the concept of what Earth Day was.Adam Rome So, Nelson. And he never wrote down anything about the aha moment when he had the seed of the idea that became Earth Day, but apparently, he was flying back to Washington and having gone out to California to see about six months after the devastation in the wake of the first unfortunately, only the first great oil spill in Santa Barbara. And he read about is a tactic that was used by people who were opposed to the Vietnam War called the a teaching, which was essentially a kind of politicized extracurricular, curricular activity on a couple dozen college campuses in the mid 60s, where opponents of the war and proponents of the war would come together and argue, was organized by the opponents, they were convinced that that would inspire people to to action that it would mobilize them against the war. And Nelson was he he was one of the first senators to oppose the war. That was one of his most courageous moves. But he was inspired by that he thought, you know, maybe the President has failed on this Congress has failed in this, maybe young people could could really carry the ball and make the environment a national priority. So, he, he promised in Seattle in September 1969, that he would organize a nationwide environmental teaching. And, and at first, he was only envisioning it as some small number of campuses, only on college campuses. But and he didn't know anything about how to do this, you know, he's at that point was a 53-year-old establishment figure. He wasn't some young Radster. And he rejected the advice that he got from a good friend that he did, he tried to make it a hierarchical top-down kind of thing. Instead, he decided basically, anyone who wanted to have a teaching could have it and they could do anything they wanted. And he just trusted that that would work out that that that would involve a lot of people, and they would do great things. And he was right. And quickly, this overwhelmed his staff, there was a lot more interest in it than he expected. And K to 12 schools got into it. And then people in communities wanted to have events that weren't tied to educational institutions. So, he hires this, this small number of 20-somethings who had been activists mostly and other causes in the 60s, to help him organize it. And, and, and they found this hipster ad guy in New York, Julian Koenig, who was willing, pro bono to come up with better names they thought environmental teaching sounded too academic. Even Nelson's adviser thought that but that he wasn't able to come up with a better name. And and Julian Koenig comes up with the name Earth Day and then this really blows me away this is part of Gaylord Nelson genius was he really he really didn't try to micromanage soJohn Fiege Right Adam Rome These 20 Somethings decide earth day is a much better name and they take out this ad and as far as I could tell they never asked him whether that was okay. They just did and then they changed the name of the of the you know, they weren't technically for this not for profit that Nelson set up called Environmental Teaching Inc. They couldn't legally change the name but they they changed the name on the stationery and everything else to environmental action. You know, again, they were trying to suggest that, that they were about action and protest and transforming America. But but the teach-in ideas still was very, very powerful. And most Earth Day events were places that people talked about these issues, it was an unprecedented discussion that involved, you know, potentially 20 million people. And 10s of 1000s of speakers, who had most had never spoken publicly about environmental issues. And these discussions were very intimate. Some of them were soul searching in the words of the New York Times, and the media to got into it. So, you have all this media discussion, unprecedented media coverage, and then you have these much more intimate settings where people are talking about these issues. And together, that was transformative. I think a lot of people thinking about these issues for the first time realized they cared about them a lot. And they were willing to do a lot to try to solve the problems and to keep doing it, often for decades.John Fiege And, you know, I'm really struck by, you know, you already mentioned this, but his willingness to let go, and the profound significance that had, and I just wanted to kind of revisit that, because particularly from today's today's perspective, it's almost impossible to imagine a US senator, starting something like this, and then just being like, Ah, I'll let it go have a life of its own. And I'll put the kids in charge. And hopefully, it's, it's a thing, but you know, I'm not gonna micromanage it like, that doesn't happen.Adam Rome No, no, I agree. And he didn't just let it go. I mean, he worked like hell, John Fiege right Adam Rome to publicize it, and to raise money for the staff and to, John Fiege right, Adam Rome you know,John Fiege But his, his ego didn't seem to get in the way.Adam Rome He didn't think of it as his thing. And I think, the way I've put it as he led by encouraging other people to lead, and that was brilliant. And, and you're right, especially in politics, that's so rare. You know, most people in politics want to be the center of attention. And, and he didn't. And in fact, you know, the New York Times, the day after day, the man of the man of the day was the 20, something guy that he had hired Denis Hayes, not Gaylord Nelson. But but it was actually Gaylord Nelson, that set the whole thing in motion. And so, I think that that modesty is so amazing. And that, that, that, you know, and I again, I don't know whether this was just a brilliant intuition on his part, or whether it was a little more carefully thought out, but, but I think he understood that it would be more powerful if a lot of other people could take ownership of it, if they could make it their own. And they did. And that was one of the biggest discoveries in the book for me is how many people all across the country had the idea to do this and spent months and months working on it. And, and those months and months were incredibly transformative for many of them. And they were not just an education on the issues, but people realized they had all kinds of skills they didn't think they had, or they had a passion they didn't realize they had. And and so many of those Earth Day organizers come away after Earth Day thinking, I want to keep doing something like this. And there were there were no, you know, books with hundreds and hundreds of eco jobs that you could just pick, you know, there were only a handful of things that were well established careers, and anything remotely to do with the environment. And a lot of these Earth Day organizers and many other people that just participated in Earth Day, they go out, they pioneer new career paths, they create new kinds of jobs and new kinds of organizations and new new ways of being, you know, an architect or a journalist or a professor, for that matter, to to continue to work on this and that that was only because they had already invested so much of themselves in the Earth Day.John Fiege Yeah, and the scale of the first Earth Day is amazing. It generated 12,000 events across the country and more than 35,000 speakers. And, and you write, that this first Earth they brought opposites together in powerful ways. Can you talk about how this big tent of unusual combinations of people gave us Earth Day?Adam RomeWell, it was a big tent and that too, is a almost inconceivable now in or was celebrated everywhere, right red states, blue states purple states. A lot of the places that I ended up writing about in the book are, you know, diehard Trump country now Alabama, you know, Montana, they had incredible Earth Day of events. And so part of it was that it was much more bipartisan than you can imagine. But I think one of the places where it brought people together was it combined the power of the establishment, you know, Gaylord Nelson could open doors, he could do lots of things, with the energy and the creativity of the grassroots. That was incredible. And that was so different than some of the other huge events of the 60s that were either more establishment or more grassroots than Earth Day, which was both. It also brought together young and old. And that was, again, something I didn't think about initially, but was hugely important, because that was a time, you couldn't take that for granted. I mean, a lot of old folks looked at college kids in thought troublemaker. And a lot of kids under 30 looked at old folks and said, can't trust them. You know, right. But Earth Day brought together intergenerational collaboration, all kinds of folks and again, at the national level, but also at the grassroots. And, and again, as I mentioned, a few minutes ago, I think this, it created this unprecedented debate about what people started calling the environmental crisis. And the debate didn't take place purely in the media or purely face to face, it was both. And I think that made it more powerful than it would have been in either of those places alone. And I think there's a lesson in that for our social media age, powerful as social media is it can't do some of the mobilizing, and the educating and the life changing things that the face-to-face conversation and the face-to-face planning of Earth Day. accomplished.John Fiege Right. So, I've always, to me, it's always been strange that the environment is such a political politicized issue, as if pollution and ecological destruction don't affect everybody. And I just when I read you talking about the kind of, you know, specifically democratic liberal intellectuals theorizing about this as like, is that part of the DNA of how we understand the environment, and therefore, it's so politicized in this country as a result?Adam Rome It wasn't, though in 1970. And in the same way, and and even conservatives, except for the most hardcore, you know, the John Birch are far far, far far right, folks, or the, you know, the totally southern segregationist forever, conservatives. Even most conservatives understood that pollution was a real problem, you know, there weren't deniers, then. They they disagreed sometimes with liberals. And as I said, there were liberal Republicans as well as liberal Democrats, right, about what to do about it. But there were a lot of conservatives that spent a lot of time in 1970, trying to figure out what would be a conservative approach? Is there a way to address these issues without big government? And, and so for example, there were people talking about global warming wasn't an issue, yet someone was talking about carbon tax, but there were people talking about pollution taxes, you know, that part of the problem was the market didn't force businesses to pay for the pollution that, but if they did have to pay for it, then they would reconstitute their way of doing things. So, they produced less pollution that was the market. Right. You know, there were conservatives talking about that, in 1970. And I think a couple you know, you there's a whole book about how the Republicans went from supportive to totally opposed, or almost totally opposed. But But I think the biggest thing that happened was, and this is another irony, you know, that modern environmentalism comes out of the prosperity of the post war years, right, and the prosperity is causing a lot of the problems, but it's also creating the political will to do something about them. And and then in 1973, more or less, the post war economic boom comes to an end and and the whole rest of the decade is full of economic turmoil, in fact, unprecedented, you know, high unemployment and high inflation which was supposed to be impossible, that the same, right and, and no one seems to be able to do anything about it. So, in that in that context, it suddenly becomes possible to have people argue again, what, wait a minute, we can't afford to keep going in this direction. Or, you know, these regulations are an onerous burden. By 1980, you know, you have Ronald Reagan saying he's going to undo all the environmental initiatives of the 70s. He doesn't, he can't. But he tries. And he has a lot of support for that that was inconceivable even five years before 10 years before.John Fiege Totally. You write: "Earth Day was an educational experience, as well as a political demonstration, that rare combination enabled Earth Day to have both long term and short-term impact". In the book, you tell this wonderful story of the San Mateo high school in California and its biology teacher, Edmund Home, who mentored students in the ecology club as they plan their Earth Day teaching. What happened there in those interactions between the teacher and his students? And what does it reveal about what the nature of the first Earth Day was?Adam Rome Yeah, so that's one of my favorite stories. I'm glad it struck you too. And that's the sort of thing Gaylord Nelson himself didn't envision, you know, he didn't originally envision high schools doing anything. But, but at this high school in Santa Monica, the teacher was a nature lover. But all the kids in the ecology club, most of them weren't, they were just interested in math and science. And they thought this was a cool thing. The way to be less nerdy was also something that appealed to some of the civic minded people in the school. So they're, you know, student body president, cheerleaders. You know, they met the teacher and the students over lunch, initially, just once a week for months, to talk about, you know, what, what would in environmental teach-in at their school be. And they had the total support of the principal. And, and those discussions in themselves, some of the participants told me were empowering, you know, that they weren't the kids weren't used to having an adult, listen seriously to their ideas about what they might do about anything. Right. And, and then, you know, they had to start doing the planning and figure out who might speak and what the activities were going to be. And you know, whether any of it was going to be funny, even though these were deadly, serious subjects, they decided they wanted humor. And, you know, they had to decide whether to address politically difficult issues, like population growth, which meant talking about sex, which you weren't supposed to do without permission. And, you know, they do all this interesting stuff. And as it gets closer to April 22, then they start, you know, the key organizer start meeting with, with the teacher at home every day. And again, you know, they he didn't tell him what to do. He had some suggestions, but it was their deal. But he, he nurtured them, he gave them the sense that they could do it. And so many people told me that not just the high school kids that I talked about a lot of the college and graduate school organizers to that, that it was empowering to work on this, that they they came away with it with this can-do sense that anything was possible.John Fiege It's so unusual. Adam RomeYeah. John Fiege To have an experience like that, that profound at that age. Adam RomeYeah. John Fiege So, you know, the institutional achievements in the wake of the first Earth Day are really remarkable. The formation of EPA and the passage of the Clean Air Act in 1970, the Clean Water Act in 1972, the Endangered Species Act of 1973, all under a Republican administration, no less. But in 1990, just after climate change, became a widely publicized environmental concern. There was a 20th anniversary celebration of Earth Day. It was also a huge event with more professional planning, better funding, and a more focused message than in 1970. But it didn't lead to an environmental decade that confronted climate change or any other environmental issues. And as the first birthday had, as you write, can you talk a bit about Earth Day 1990. And what it reveals about how remarkable and achievement the first Earth Day was, and what lessons we might draw from those differences.Adam Rome It's interesting. I often hesitate to talk about the personalities involved, but So Dennis Hayes, and he was the guy Dennis Hayes, who, who was the main force behind Earth Day 1990, the 20th anniversary. So, Dennis Hayes was was not Gaylord Nelson. And Denis Hayes, I think drew exactly the wrong lesson. And he's gone on to do incredibly interesting important things as an environmentalist. But the lesson that he drew was top down. And and so an Earth Day 1990 It had, you know, I don't remember the exact numbers, but let's say 20 or 30 times the budget of the first Earth Day, it had all these political consultants and Hollywood gurus and advertising mavens working pro bono, on their on their messaging and polling and tie in merchandise and getting celebrities involved. And, you know, so they made the mistake, I think of of hoping that they could just mobilize people. But mobilizing isn't organizing. And mobilizing isn't empowering. It doesn't take people new places, you know, and then you think about other you know, advertising isn't about teaching you anything, it's about getting you to buy, you know, something. Political messaging isn't about educating you; it's about getting you to vote for this guy or woman rather than that person. So, it's yes or no, you know, Earth Day, the original Earth Day was so much more complicated than that it left it up to millions of individuals to say, what does this mean to me, what am I going to do? It didn't try to marshal them all in one direction, or to enlist them into a preexisting cause. Earth Day 1990 Did Did those other things, it tried to get people to join groups that already existed, and they did. Environmental groups reached their new heights of membership in the wake of Earth Day 1990. And it certainly heightened the message that individuals what they consumed mattered. But I don't think, you know, when you go to a March, that's very powerful. But it's not necessarily life transforming, it's not right to change the way you think. And the same thing when you go into the voting booth. So, taking politics and marketing as your models, that was a mistake. And they got a lot of people involved way more even than the first Earth Day and they made it global. But they didn't understand that the deepest change comes from the empowerment, that's a much slower process and requires more give and take, you know, it's not just getting the message out, and then having people hear it and do something.John Fiege I want to turn to your most recent work, which revolves around business and the environment. With much of your recent writing, you're asking whether it's possible to green capitalism, and if so, what does that look like? you frame the question this way:  "At one extreme critics of capitalism dismiss all corporate talk of sustainability as greenwashing as a way to distract people from the fundamental destructiveness of the system. At the other extreme, the boosters of green business take for granted that sustainability is the inevitable next stage of the evolution of the market. Neither view is historically grounded". Why not?Adam Rome It's really definitional. So, if you can define capitalism, a variety ways, but some of the ways of defining capitalism make it just theoretically impossible that it could ever be green. So there, they don't they're not drawing on any historical data. It's a theoretical argument. The other argument, the booster argument, I'd say the historical record already clearly disproves. Capitalism is not just going to evolve, right, to a more sustainable thing. There are all kinds of reasons why, why the people that even that have tried the hardest to green, their businesses or their industries haven't been able to do it. So, if there's any chance of capitalism becoming green, the historical record, I would say so far, says it can only happen if there's powerful movement, a social movement, a political movement, that rewrites the rules that the change is what guides business. So that, that the default for business becomes doing the green thing rather than the exception.John Fiege Right. Let's talk about a specific example. You write about DuPont. And, you know, at some point in the late 80s, early 90s, DuPont kind of decided to start to lead the way in terms of environmental sustainability. And you really asked the question of how far can the company realistically go and how much can they truly fulfill this idea of, of sustainability, can you tell a little bit about the story of what happened with DuPont and what you drew from that?Adam Rome Sure. And so, it's 1989 that they have a new CEO, Edgar Willard. And he says, we need a new corporate environmentalism that's pretty much a phrase that he coined. And to think that they, they have to go in the phrase of the day beyond compliance. They can't just do what the law requires. That they they'll for all kinds of business reasons, they have to actually do better. They have to start thinking about how to green operations. And that's not just true for manufacturing firms, although it was manufacturers and particularly heavily polluting manufacturers that got the message first. So, I had already been thinking about what's the environmental impact of a company like DuPont, and how has it changed over time, and then I noticed that their CEO, Edgar Willard, becomes this national focal point, for an effort to try to create a corporate environmentalism and the next long serving CEO and board chairman of DuPont, Chad Holliday also becomes a national international leader in this movement. And for him, the key phrase was sustainable growth that he tries to envision to reorient the whole company toward some new areas that he foresaw as great needs if we were to become a more sustainable society. And both of them do real things that are, were hard. And in some cases, I would even say courageous. And they make dramatic improvements in certain ways. But in other ways, they totally fall short and the most egregious of their efforts that are non-efforts. Something that predated either of them that one of their iconic products at DuPont was Teflon —still is— and making Teflon involved a chemical usually just called C8, that they didn't make themselves three M made it and they bought it from 3M. But well before Willard comes into office. 3M begins to think C8 is not safe, or it could be hazardous in certain circumstances. They weren't DuPont. And DuPont has some serious internal debate about this. And they decide not to do anything differently than then. And and, and neither Edgar Willard nor Chad Holliday ever reconsiders that decision. In fact, they do the opposite when, when evidence of how dangerous it is to use C8 and and how C8 has escaped from their factory in West Virginia and is polluting the water and is polluting nearby land where they were dumping waste. They doubled down 3M eventually decides it's not going to make C8 anymore. And DuPont instead of finding an alternative builds their own C8 factory in North Carolina. And all of this is secret. This only comes out as a result of a miraculous series of circumstances, all of which could have easily not happened that allow an attorney Rob Billot to slowly build the evidence of how much DuPont knew, how great lengths they went to keep it secret, how they didn't make decisions that they easily could have made that wouldn't have even been that expensive, that could have avoided an environmental catastrophe. And the more interesting discovery in some way for me with DuPont was they they tried to create sustainable alternative to artificial fibers like polyester and nylon. And they tried to create a sustainable biofuel as an alternative to gasoline and for that matter, ethanol. And they put a huge amount of effort into it. And and they didn't get the results out of it, the financial results out of it that they hoped. And I think that's a key part of the puncturing of the balloon of the boosters, is that, you know, they make it sound like if people just had the will, they could create all these green new products and people would buy them and they'd make money. Green is Gold is the title of one book. It's not that simple. First of all, it's not always clear what is more sustainable product is and most companies don't have any expertise in thinking about this. So, they make mistakes but the market, the fundamental flaws of capitalism mean that greener products are always competing against things that are cheaper but dirtierJohn Fiege right, and then the public absorbs the costs, right? Environmental cost.Adam Rome Exactly. And, and some of those products can still find a niche, you know, like the Prius, or, you know, early on certain kinds of organic food. But a niche doesn't change the world, John Fiege RightAdam Rome and it and it also doesn't make enough money for big multinationals like DuPont that are publicly listed corporations to satisfy the shareholders... Right, and the shareholders rebelled. So, DuPont doesn't exist anymore. And part of what the part of what the shareholders the activist shareholders were rebelling against was the R&D Enterprise, which, which is crucial to sustainability. If you have to only think three months ahead, you're not going to be developing a lot of sustainable products, the things that DuPont was trying to do took a decade or more. And that's hard, even even if it's just a standard product, but especially if it's something that's trying to anticipate what would really be greener, 10 years from now. But, you know, the market doesn't reward that it rewards quick and dirty returns, not long-term farsighted thinking.John Fiege And you make this, this point that I think is really powerful that, you know, there, there are two different types of making business more sustainable, there are things like reducing waste, and being more efficient. And and using fewer materials, those things are all beneficial environmentally, they also make the cost of doing business less right there, they save money for the company. And companies have very enthusiastically taken that side of kind of eco thinking on and and often advertised how great they are for doing that. But there are other things that actually make the cost of doing business much higher, and things more difficult and more risky and less likely to to produce shareholder value. And those are the those are the things that companies haven't done well at all Adam Rome Right.John Fiege I was just wondering if you could talk a little bit more about that. And what you've seen with DuPont and otherAdam Rome Right, so those those win-wins, where it's environmentally better, and it's more profitable, are usually in the category of what's come to be called Eco efficiencies. And even those aren't always easy. That was another lesson for me and DuPont was Woolard pushes his scientists as researchers to find ways to reduce waste. And in their initial response is pushback. No, we can't do that. Are you crazy? If you know if we could do that we would have done it already. It's going to cost more or it's technically impossible. But a lot of times thinking outside the box, in fact, allowed these win-win solutions, these eco efficiencies. And sometimes the savings were gargantuan, really. John Fiege Right. Adam Rome And, and it's not all just in production processes. You know, Xerox, realized that it could take back copiers and use the parts in the copiers to quote remanufactured copiers. And that would save them a lot of money. And it was and then they realized it would save them even more if the copiers were designed from the beginning to be disassembled and reused like that. And that was, you know, hundreds and hundreds of million dollars a year of savings. But only, you know, someone had to prod them to do that. So, it takes leadership. But then there are all these harder things were in the current business model. They're not likely to to be as rewarding as the alternatives. And at the worst extreme, you know, there are incentives in the market right now, to make climate change worse, you know, there are lots of ways not just a fossil fuel, people can profit from some of the things that are going on, rather than trying to solve the problem. So, if your actual goal is a green economy, whether it's a capitalist one or any other kind of one, then the rules have to change fundamentally the way we understand what business is and what it does, and what its responsibilities are having to change fundamentally. Because we're never going to get to a sustainable economy. If some things pay, and some don't that are greenJohn Fiege RightAdam Rome Everything has to be paid to be green, or we have to get to a system where that's not the standard judgment anymore.John Fiege Yeah, yeah. You've also done some really fascinating work around fashion as a driver of consumption, environmental destruction. Could you talk a bit about the story of the Beaver, and kind of the the ascendant merchant class in Europe and the wide-ranging impacts of the fashion aspirations on on rivers, meadows, wetlands in North America, that kind of thing.Adam Rome The reason fashion looms so large for me was you know, there's only so much that you can eat or drink. No matter how wealthy you are, you know, there's, there's a biological limit. And, and that's true for a lot of other things that we consume, but, but fashion creates this potentially unlimited demand, that, that if something goes out of style, and you're no longer willing to use it, even if it's perfectly functional in every other way, and then you buy something new, that's, that's an unbelievable demand on resources, to have, essentially insatiable appetites. And it started with clothing, and especially with the beaver hat, that became a fashion item in Europe, and then and then in the US. But in the 20th century, it's expanded to lots of other things, you know, your, your smartphone is a fashion item, Apple is a fashion company, in many ways, you know, cars became fashion items, and were sold on style, as much as anything else. And so many other things have become like that, that that's become a major form of marketing is to get you to be dissatisfied with what you have, because it no longer is cool, right, and then to junk it and get something else and, and, and that cycle is incredibly destructive, but it starts with beaver. The poor Beaver, you know, their pelt happened to be really good for making hats better than wool, which was the alternative, you know, it was easier to shape, and it was water resistant, and it was easier to dye in it. And it was more expensive. So, it also therefore was more of a status object. And, you know, at the beginnings of modern capitalism, the rising merchant class wanted to have a way of showing that they were important and, and having stylish attire, and especially stylish hats was part of it. And as a result, all the Beaver in Europe is wiped out except for the very far reaches of Siberia, then the New World, new to Europe, at least, is opened up to exploitation. And there's lots of beaver in the northern US and in Canada. And over the course of the centuries, the Beaver is nearly wiped out in North America. All to satisfy this never-ending demand for stylish new hats.John Fiege It always struck me as kind of the perfect example of what environmental history is. Because not only did this fashion sense in Europe, originally, wipe out the Beaver for the most part in North America. But because beavers were no longer making dams, then it changed the dynamics of the rivers. Adam Rome Right.John Fiege and it destroyed wetlands. And it it changed the dynamics of whether there were meadows or not. And this, this very lofty idea of fashion and what people thought of themselves, in a, in a distant land in Europe, had these very real and immediate environmental impacts on the landscape in North America. And that, to me, that seems to be such a perfect encapsulation of the power of what environmental history is combining those two things.Adam Rome You're right, you know, that's part of the

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/environmental-studies

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/communications

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/journalism

In A Strategic Nature: Public Relations and the Politics of American Environmentalism (Oxford UP, 2021), Melissa Aronczyk and Maria I. Espinoza examine public relations as a social and political force that shapes both our understanding of the environmental crises we now face and our responses to them. Drawing on in-depth interviews, ethnography, and archival research, Aronczyk and Espinoza document the evolution of PR techniques to control public perception of the environment since the beginning of the twentieth century. More than spin or misinformation, PR affects how institutions and individuals conceptualize environmental problems -- from conservation to coal mining to carbon credits. Revealing the linkages of professional strategists, information politics, and environmental standards, A Strategic Nature shows how public relations restricts alternative paths to a sustainable climate future. Melissa Aronczyk is an associate professor at Rutgers University in the School of Communication & Information. She is the author of Branding the Nation: The Global Business of National Identity (Oxford 2013). Maria I. Espinoza is a PhD candidate in the Sociology department at Rutgers University. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel. Twitter.

本期节目是文景历史写作奖与「忽左忽右」的合作节目。 文景历史写作奖是由世纪文景独立创设的汉语历史写作类奖项，旨在发掘和鼓励优秀的历史写作者，不断拓展视野、跨越边界，使那些直面重要问题的历史书写，进入更为广阔的公众视野。 我们将在未来2个月中，连续推出多期合作节目，邀请奖项评委、历史写作者们做客节目，参与到非虚构的历史写作的对话中。公众号“忽左忽右Leftright”已开设“JustPod x 文景历史写作奖”专栏，相关节目可在公号的“专辑栏目”里查看。“文景历史写作奖”十强作品现已揭晓，首奖最终花落谁家，将于2022年1月的颁奖典礼现场揭晓，可以关注新浪微博“文景历史写作奖”话题与@忽左忽右leftright 了解评选动态。 现在，和我们一起思考重新思考人类的过去、现在与未来，询唤历史与历史学的公共性吧！ - 本期话题成员 - 程衍樑（微博@GrenadierGuard2） 侯深，中国人民大学历史学院教授，研究方向为美国史，主攻环境史。著有《无墙之城：美国历史上的城市与自然》，The City Natural: Garden and Forest Magazine and the Rise of American Environmentalism，译有《帝国之河：西部的水、旱与成长》 - 时间轴 - 02:01 环境史研究的是自然和文化之间的历史 06:33 环境史的兴起和内部分支 20:32 环境史不仅要跟社会科学相结合，还要和自然科学之间形成同盟 30:19 从《大象的退却》看云南大象北迁 37:00 导师唐纳德·沃斯特对侯深选择研究方向的影响 42:03 侯深是怎么想到做波士顿城市研究的 46:23 波士顿、堪萨斯城和旧金山 58:53 美国不同地理带城市的不同模式 01:10:19 现代城市的核心目的是增长 01:15:00 美国和中国在自然环境与城市构建上的异同 01:21:40 当下的Glamping风潮是一种基于消费文化下产生的浪潮，而非单纯的回到荒野 - 音乐 - wichita-storyblock - 制作团队 - 编辑制作 hotair 节目运营 小米粒 公众号运营 禾放 logo设计 杨文骥 - 收听方式 - 推荐您使用苹果播客、Spotify、小宇宙、汽水儿或任意泛用型播客客户端订阅收听《忽左忽右》，也可通过网易云音乐、喜马拉雅、蜻蜓FM、荔枝FM、三联中读、芒果动听、阿基米德收听。 - 本节目由JustPod出品 - - 互动方式 - 微博：@忽左忽右leftright @播客一下 @JustPod 微信公众号：忽左忽右Leftright 微信公众号：JustPod / 播客一下 小红书：JustPod气氛组 联系方式：contact@justpod.fm

本期节目是文景历史写作奖与「忽左忽右」的合作节目。文景历史写作奖是由世纪文景独立创设的汉语历史写作类奖项，旨在发掘和鼓励优秀的历史写作者，不断拓展视野、跨越边界，使那些直面重要问题的历史书写，进入更为广阔的公众视野。我们将在未来2个月中，连续推出多期合作节目，邀请奖项评委、历史写作者们做客节目，参与到非虚构的历史写作的对话中。公众号“忽左忽右Leftright”已开设“JustPod x 文景历史写作奖”专栏，相关节目可在公号的“专辑栏目”里查看。“文景历史写作奖”十强作品现已揭晓，首奖最终花落谁家，将于2022年1月的颁奖典礼现场揭晓，可以关注新浪微博“文景历史写作奖”话题与@忽左忽右leftright 了解评选动态。现在，和我们一起思考重新思考人类的过去、现在与未来，询唤历史与历史学的公共性吧！- 本期话题成员 -程衍樑（微博@GrenadierGuard2）侯深，中国人民大学历史学院教授，研究方向为美国史，主攻环境史。著有《无墙之城：美国历史上的城市与自然》，The City Natural: Garden and Forest Magazine and the Rise of American Environmentalism，译有《帝国之河：西部的水、旱与成长》- 时间轴 -02:01 环境史研究的是自然和文化之间的历史06:33 环境史的兴起和内部分支20:32 环境史不仅要跟社会科学相结合，还要和自然科学之间形成同盟30:19 从《大象的退却》看云南大象北迁37:00 导师唐纳德·沃斯特对侯深选择研究方向的影响42:03 侯深是怎么想到做波士顿城市研究的46:23 波士顿、堪萨斯城和旧金山58:53 美国不同地理带城市的不同模式01:10:19 现代城市的核心目的是增长01:15:00 美国和中国在自然环境与城市构建上的异同01:21:40 当下的Glamping风潮是一种基于消费文化下产生的浪潮，而非单纯的回到荒野- 音乐 -wichita-storyblock- 制作团队 -编辑制作 hotair节目运营 小米粒公众号运营 禾放logo设计 杨文骥- 收听方式 -推荐您使用苹果播客、Spotify、小宇宙、汽水儿或任意泛用型播客客户端订阅收听《忽左忽右》，也可通过喜马拉雅收听。- 本节目由JustPod出品 -- 互动方式 -微信公众号：忽左忽右Leftright/JustPod/播客一下微博：@忽左忽右leftright @JustPod @播客一下联系方式：contact@justpod.fm

本期节目是文景历史写作奖与「忽左忽右」的合作节目。 文景历史写作奖是由世纪文景独立创设的汉语历史写作类奖项，旨在发掘和鼓励优秀的历史写作者，不断拓展视野、跨越边界，使那些直面重要问题的历史书写，进入更为广阔的公众视野。 我们将在未来2个月中，连续推出多期合作节目，邀请奖项评委、历史写作者们做客节目，参与到非虚构的历史写作的对话中。公众号“忽左忽右Leftright”已开设“JustPod x 文景历史写作奖”专栏，相关节目可在公号的“专辑栏目”里查看。“文景历史写作奖”十强作品现已揭晓，首奖最终花落谁家，将于2022年1月的颁奖典礼现场揭晓，可以关注新浪微博“文景历史写作奖”话题与@忽左忽右leftright 了解评选动态。 现在，和我们一起思考重新思考人类的过去、现在与未来，询唤历史与历史学的公共性吧！ - 本期话题成员 - 程衍樑（微博@GrenadierGuard2） 侯深，中国人民大学历史学院教授，研究方向为美国史，主攻环境史。著有《无墙之城：美国历史上的城市与自然》，The City Natural: Garden and Forest Magazine and the Rise of American Environmentalism，译有《帝国之河：西部的水、旱与成长》 - 时间轴 - 02:01 环境史研究的是自然和文化之间的历史 06:33 环境史的兴起和内部分支 20:32 环境史不仅要跟社会科学相结合，还要和自然科学之间形成同盟 30:19 从《大象的退却》看云南大象北迁 37:00 导师唐纳德·沃斯特对侯深选择研究方向的影响 42:03 侯深是怎么想到做波士顿城市研究的 46:23 波士顿、堪萨斯城和旧金山 58:53 美国不同地理带城市的不同模式 01:10:19 现代城市的核心目的是增长 01:15:00 美国和中国在自然环境与城市构建上的异同 01:21:40 当下的Glamping风潮是一种基于消费文化下产生的浪潮，而非单纯的回到荒野 - 音乐 - wichita-storyblock - 制作团队 - 编辑制作 hotair 节目运营 小米粒 公众号运营 禾放 logo设计 杨文骥 - 收听方式 - 推荐您使用苹果播客、Spotify、小宇宙、汽水儿或任意泛用型播客客户端订阅收听《忽左忽右》，也可通过网易云音乐、喜马拉雅、蜻蜓FM、荔枝FM、三联中读、芒果动听、阿基米德收听。 - 本节目由JustPod出品 - - 互动方式 - 微博：@忽左忽右leftright @播客一下 @JustPod 微信公众号：忽左忽右Leftright 微信公众号：JustPod / 播客一下 小红书：JustPod气氛组 联系方式：contact@justpod.fm

Climate change is one of the dominant news stories of the 21st century. Rising sea levels, more fearsome and catastrophic hurricanes, drought, raging wildfires – there is so much here that seems to touch existential fears of humankind. The podcast series “Religion in the American Experience” wishes to understand how religion, one of the greatest forces in the nation's history and that thing that more than anything else addresses existential questions, figures into American environmentalism, which meets climate change and other challenges facing planet earth, head on.   Today to help us at least begin to uncover some of the relationships between religion and environmentalism, is Mark Stoll, professor of history at Texas Tech University, and author of Inherit the Holy Mountain: Religion and the Rise of American Environmentalism. Mr. Stoll teaches about environmental history of the history of religion and is also the author of Protestantism, Capitalism, and Nature in America and co-editor with Dianne Glave, of To Love the Wind and the Rain: African Americans and Environmental History. He has a Ph.D. in history from The University of Texas at Austin.   We guarantee that our time together today will help all of us better understand what religion has done to America, and what America has done to religion, and we trust that as a result, listeners will come to better understand how revolutionary and indispensable the idea of religious freedom as a governing principle, is, to the United States and its future.   Join us in building The National Museum of American Religion in the nation's capital, to open in 2026, on the 240th anniversary of Thomas Jefferson's immortal words "Almighty God hath created the mind free", by donating at storyofamericanreligion.org/contribute.

Jacob and Gray explore American environmental and ecological issues both historically and presently. Interpretation specialist, Wesley VanderWeg, talks about interpreting pollution and oil spills on the Kalamazoo River.

For today’s podcast, I interviewed Chad Montrie, from the University of Massachusetts-Lowell, on his 2018 book The Myth of Silent Spring: Rethinking the Origins of American Environmentalism. This is a brief and highly accessible book that places the origins of American environmentalism not with Rachel Carson, but rather with the everyday people who have fought […]

Cymene and Dominic rediscover the Violent Femmes on this week's podcast and that prompts a discussion of the best albums of all time. We then (18:54) welcome American U’s Evan Berry to the podcast, author of Devoted to Nature: The Religious Roots of American Environmentalism (U California Press, 2015) and the PI of a Luce Foundation funded project on “Religion and Climate Change in Cross-Regional Comparison.” We start with the Pope and his views on climate change and then quickly move on to Evan’s argument that much apparently secular environmentalist thinking has deep affinities with Christian theology. We revisit Lynn White’s famous argument that Christianity devalues nature, discuss the need to move past “great man” narratives of the evolution of environmentalism, and ruminate on what 19th century Christian environmentalists considered to be the “moral salubriousness of nature.” Evan shares his thoughts on how Protestant nominalism may have informed American climate denialism over time and also about how walking as a form of “recreational salvation” became linked to the valorization of wilderness. We discuss whether American Christianity is exceptional in terms of climate morality and why American political culture has become an incubator for religious radicalism. We then turn to how climate change is now impacting religious systems across the world and how better intergenerational ethics might teach us to think collectively rather than individually. Finally, we discuss another recent book project Evan has undertaken with Rob Albro, Church, Cosmovision, and the Environment: Religion and Social Conflict in Contemporary Latin America (Routledge 2018).

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Uncle Tom’s Cabin didn’t start the Civil War and Silent Spring didn’t start the environmental movement. In The Myth of Silent Spring: Rethinking the Origins of American Environmentalism (University of California Press, 2018), historian Chad Montrie insists that environmental consciousness has been present in the United States since its founding, and that it could be found in places and among people overlooked by Rachel Carson and legions of journalists, historians, and activists in her time and our own. In this, his fourth book working to push the perspectives of social and labor history to the foreground in the grand narrative of American’s relationship with the natural world, Montrie draws on his own research and synthesizes a generation of scholarship to show how a diverse cast of characters—from Lowell mill girls to United Auto Workers executive Olga Madar, from migrant farm laborers in California to Slovenian immigrants in Minnesota, from coal miners fighting black lung to urban residents fighting lead poisoning, and others—perceived industrialization as a threat to their health and quality of life. This inclusive, revisionist history challenges us to rethink the causes, geography, chronology, and content of American environmentalism. Chad Montrie is Professor of History at the University of Massachusetts, Lowell and the author of The Myth of Silent Spring, A People’s History of Environmentalism in the United States, Making a Living: Work and Environment in the United States, and To Save the Land and People: A History of Opposition to Surface Coal Mining in Appalachia. Brian Hamilton is a Ph.D. candidate at the University of Wisconsin—Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sara Gross and Kelly O'Mara are joined in the Locker Room by Aparna Rajagopal-Durbin and Ava Holliday, the founders of The Avarna Group. Aparna worked in outdoor education and organized a project in Alaska called Expedition Denali to inspire diversity in the outdoors. She then teamed up with Eva Holliday who has a PhD in American Environmentalism, Equity and Inclusion to form The Avarna Group, which works with organizations such as the National Forest Service and the YMCA helping them with very specific tools, not just to talk about diversity, equity and inclusion but suggests what can be done to change their cultures from the ground up with the aim of getting a more diverse group of people outside. For more conversations from the world of women's sports visit www.wispsports.com and follow us on social media @WiSP Sports.

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God's creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature's unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism.

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ever since Lynn White’s 1967 essay on “The Historical Roots of Our Ecologic Crisis”, it is common to read in many publications that Christianity is both too anthropocentric and not much concerned with the protection of nature and the environment. Subsequently the environmental movement has developed along very secular lines using science to underpin their arguments for the protection of nature and the environment. For religion there seems no place amongst modern environmentalists. But in the late 19th century and early 20th century this was quite different and early American conservationists were often deeply religious but had no difficulties in combining this with new scientific ideas about nature. A recent book entitled Inherit the Holy Mountain: Religion and the Rise of American Environmentalism shows that religion provided early environmentalists both with deeply embedded moral and cultural ways of viewing the natural world which provided them with the direction, and tone for the environmental causes they advocated. It reveals how religious upbringing left its distinctive imprint on the life, work, and activism of a wide range of environmental figures such as George Perkins Marsh, John Muir, Theodore Roosevelt, Rachel Carson, E. O. Wilson, and others. This podcast episode explores the history of conservation and religion in America with Mark Stoll, Associate Professor of History at Texas Tech University, in Lubbock, Texas. He is the author of Inherit the Holy Mountain.

In the second half of a two-part interview, Jedediah Purdy, professor of law at Duke University and the author of the bestselling For Common Things: Irony, Trust, and Commitment in America Today and Being America: Liberty, Commerce and Violence in an American World, visits with Yale Environmental Law Association President Halley Epstein about the integral … Continue reading The History of American Environmentalism: Intersections Between the Social and Natural Worlds →