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Discourse is a powerful concept that geographers and others have used to appreciate how nature and the environment—things that are typically thought to be self-evident, presocial, and taken for granted as being outside of, or beyond, politics—are invested with meaning, power, and politics. Thinking of environmental objects (such as a forest, landscape, and nature) as discursive products (i.e., as things made and remade through material and conceptual social labor and connected to deeply situated knowledges and experiences) has greatly opened up geographical understandings of both the “environment” and environmental practice.

The study of the environment as discourse and of environmental discourses (discourses about the environment) has produced many critical insights into the social, political, and historical conditions and processes through which nature and the environment are made meaningful and visible to us as material entities, as well as about the manner in which environmental practices are made meaningful as viable possibilities. These include, for instance, insights into the manner in which concepts of “nature” and “wilderness” have been made and remade through colonial registers of meaning and used as powerful frameworks for dispossession in colonial contexts. The concept has also, in more general terms, enabled critical insights into how the manner in which the environment is made meaningful, incorporated into modes of production, and defined through environmental practice are intimately connected to (and constitutive of) practices of racialization, gendering, sexualization, and class distinction. In moral terms, the study of environmental discourse has helped geographers understand how and why it is—and through what strategies—that environments and the people living in them can come to be conceived in ways that authorize and legitimize their incorporation into regimes of extraction and other modes of production and consumption. For instance, these can include environments as sacrifice zones, places of recreation, or wilderness enclosures.

Conceptual Underpinnings

The intellectual claim that the environment is discursively constructed is grounded in distinct philosophical positions on (1) how the world is (ontology) and (2) how we come to know it (epistemology).

1. There is no external or innocent “reality” outside society or social experience, no natural “outside” to culture that can safely be called nature, no quality or state that can be thought natural. The truth about nature, the environment, and the world is therefore not self-evident or simply “out there,” waiting to be discovered; rather, it is an effect of social practice. In this sense, the environment and nature are “constructed”—encountered, brought into thought, and made meaningful through social practice.

2. Equally, there is no position outside society and culture (and its modes of production) from which to observe nature (or society for that matter) and make claims about its reality. Knowledges of the environment, about its reality and truths, are always discursive constructions since they cannot escape the socially mediated concepts, meanings, and practices through which we experience the environment and formulate claims about it. Nor can they escape the modes of cultural and economic production that bring knowledge into relation with the environment and already render it visible through technology and economy in particular ways. Furthermore, the idea of discourse incorporates the insight that observers of reality are always positioned in and constituted by social life, so that observations about and knowledge of the environment are contingent on the (gendered, racialized, sexualized, and classed) conditions and concepts according to which they were made. This means that we encounter the environment on particular, partial, and always political terms.

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