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Earth Charter
An outcome of decades of activism in international environmental politics, The Earth Charter is a multicultural, multilingual people's treaty dedicated to the care of the total earth community. The heart of the Earth Charter is a visionary set of 16 principles or values; the charter is both the product of activism and a catalyst for activism in the interest of its four major themes: (1) respect and care for the diversity of life, (2) ecological integrity, (3) social and economic justice, and (4) democracy, nonviolence, and peace. Currently, the Earth Charter is being used in diverse communities throughout the world to pursue these aims in ways that are appropriate to local and regional cultural contexts.
Mikhail Gorbachev, a prominent leader in the Earth Charter Initiative, has called the Earth Charter the third of three essential pillars of hopefulness for the future of human communities. Gorbachev places the Earth Charter alongside of two much more widely known and influential pillars—the charter of the United Nations and the Universal Declaration of Human Rights. These earlier charters help regulate relations among states and the relations between states and individuals. The aim of the Earth Charter is to provide the people of the world with a set of guiding principles that will help regulate relationships among states, individuals, and the natural environment.
Though compared in importance by Gorbachev to the United Nations and its Universal Declaration of Human Rights, the Earth Charter differs from these pillars in that it exists largely on the margins of political power and influence. The Earth Charter is a people's treaty, the outcome of decades of activism on the part of diverse coalitions dedicated to a vision for the future based on the principles of peace, social justice, ecological integrity, and sustainable development.
The Product of Resistance and Activism
The Earth Charter can be located in a history of more than 3 decades of international environmental politics that began in Stockholm in 1972 with the U.N. Conference on the Human Environment. Participants at this and other watershed international meetings struggled with how to respond to a finite world increasingly plagued with pollution and other forms of ecological degradation. The Stockholm conference also marked an incipient emphasis in environmental discourse on the relationship between the natural environment and the socioeconomic issues of poverty and “underdevelopment.” Since the 1970s, the international discourse on the environment has been closely linked to the discourse of global development, with special attention to the relationship between so-called developed and developing countries. In the 1980s, this relationship was emphasized in the phrase “sustainable development,” popularized by the World Commission on Environment and Development's 1987 book, Our Common Future, also known as the Brundtland Report. In the 20th century, the climax of this growing momentum in international environmental politics might be found in the U.N. Conference on Environment and Development, otherwise known as the Earth Summit, held in Rio de Janeiro, Brazil, in 1992.
The Rio Earth Summit was the largest gathering of heads of state in history. It was also a hotbed of political activism outside of the state-sanctioned spectacle. Some 2,400 representatives of non-governmental organizations (NGOs) and 8,000 journalists attended the official events, and 17,000 people attended a parallel NGO forum. The theme of much of this political activism, which resulted in 46 separate nongovernmental treaties, was resistance to an intergovernmental process that failed to name some of the deeper causes for social injustice and environmental decay. One of these treaties, The People's Earth Declaration: A Proactive Agenda for the Future, proclaimed that the Earth Summit and the corresponding launch of Agenda 21 (the Agenda for the 21st Century), was a scripted government sham engaged in the fine tuning of an economic system that serves the short-term interests of the few at the expense of the many. The NGO forum repeatedly recognized that leadership for more fundamental change had fallen by default to the organizations and movements of civil society. Resistance to and critique of the shortcomings of intergovernmental conferences such as the Earth Summit, and reports such as Our Common Future, has been a constant theme in the 3-decade history of international environmental politics. This is succinctly evidenced in the title of The Ecologist's 1993 book, Whose Common Future?, which was a response the essentialisms and omissions of both Our Common Future and the Earth Summit. It is within this milieu of resistance, critique, and nongovernmental political activism that the Earth Charter emerged; indeed, an earlier draft was one of the 46 treaties discussed at the NGO forum in Rio in 1992.
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- Political Philosophy/Ethics
- Arendt, Hannah
- Atheism
- Bourdieu, Pierre
- Butler, Judith
- Camus, Albert
- Chomsky, Noam
- Citizenship and Patriotism
- Civil Disobedience
- Civil Society
- Commodification
- Communitarianism
- Confucius
- Critical Race Theory
- Darwin, Charles
- de Certeau, Michel
- Democracy
- Democratic Socialism
- Engels, Friedrich
- False Consciousness
- Fascism
- Foucault, Michel
- Frankfurt School of Critical Theory
- Gitlin, Todd
- Gramsci, Antonio
- Habermas, Jürgen
- Ideology
- Income Inequality
- Jesus Christ
- Just War Theory
- Keynes, John Maynard
- Laclau, Ernesto
- Leadership, Participatory Democratic
- Liberalism
- Libertarians
- Locke, Alain
- Locke, John
- Lukács, Georg
- Machiavelli, Niccolò
- Marcuse, Herbert
- Marx, Karl
- Marxist Theory
- Mill, John Stuart
- Mills, C. Wright
- Mouffe, Chantal
- Multitude
- Neoconservatism
- Neoliberalism
- Nietzsche, Friedrich
- Nonviolence and Activism
- Old Left
- Participatory Economics
- Plato
- Populism
- Power, Theories of
- Praxis
- Private Property
- Rand, Ayn
- Rawls, John
- Reich, Wilhelm
- Rousseau, Jean-Jacques
- Said, Edward
- Sartre, Jean-Paul
- Smith, Adam
- Social Democracy
- Social Movements, Sociology of
- Socialism
- Socrates
- Thompson, E. P.
- Thoreau, Henry David
- Touraine, Alain
- Utopian Communities
- Violence, Theories of
- Religious/Spiritual Movements
- Bahá'í Faith and Social Action
- Berrigan Brothers
- Boff, Leonardo
- Bonhoeffer, Dietrich
- Boyle, Father
- Catholic Worker Movement
- Christian Base Communities
- Christian Right
- Coffin, William Sloane
- Cone, James H.
- Conscientious Objectors to War
- Dalai Lama
- Day, Dorothy
- Ecopaganism
- Gutiérrez, Gustavo
- Intelligent Design Movement
- Islamic Feminism
- Jesus Christ
- Just War Theory
- Liberation Theology
- Luther, Martin
- Martín-Baró, Ignacio
- Merton, Thomas
- Millennial and Apocalyptic Movements
- Muhammad
- Muhammad, Elijah
- Muslim Brotherhood
- Option for the Poor
- Pacifism
- Prejean, Sister Helen
- Protestantism
- Public Theology
- Quakers
- Rastafarians
- Religious Activism
- Reverend Billy
- Romero, Oscar
- Sanctuary Movement
- Sobrino, Jon
- Social Gospel Movement
- Sojourners Movement
- Southern Christian Leadership Conference
- Spirituality and Peacemaking
- Torres Restrepo, Camilo
- Tutu, Desmond
- Wallis, Jim
- West, Cornel
- Woman's Christian Temperance Union
- Zionism
- Social, Health, and Welfare Rights
- Action Medic Groups
- Addams, Jane
- Advocacy
- Alternative Health
- Arts-in-Medicine Movement
- Black Lung Movement
- Breastfeeding Movement
- Child Advocacy
- Children's Defense Fund
- Cloward, Richard A., and Piven, Frances Fox
- Community Action Programs
- Doctors without Boarders
- Edelman, Marion Wright
- Ehrenreich, Barbara
- Federal Housing Administration (FHA)
- Homeless Activism
- Homeopathy Movement
- Hospice Movement
- Housing Movements
- Hull-House
- Koop, C. Everett
- Low-Income Housing
- Natural Childbirth Movement
- Physicians for Social Responsibility
- Poor People's Campaign
- Professional Activist Organizations
- Save the Children
- Slow Food Movement
- Spock, Benjamin
- Wald, Lillian
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