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Final Essay

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Thavanh Pais

ECL 305

Professor Pressman

9 May, 2024

“Wild” at Heart: Embracing Emotion in Conservation

In the face of escalating environmental challenges, particularly the looming threat of climate change, William Cronon’s, “The Trouble with Wilderness: Or, Getting Back to the Wrong Nature,” critiques towards traditional wilderness preservation strategies serves as a timely call to action. Cronon’s research calls for a rethinking of our conservation methods, pushing for adaptive management approaches that prioritize resilience and ecological integrity. However, in the thick of the discussion about ecological sustainability, we must not lose sight of the deep emotional connection to nature that drives conservation efforts. Cronon’s investigation into wilderness preservation reveals the inherent emotional resonance of these principles, presenting them as powerful motivators for conservation action. This awareness indicates a more profound knowledge of human-nature relationships—one that goes beyond scientific discourse. As we confront the pressing need to address climate change and protect biodiversity, it becomes evident that effective conservation measures must use the emotional power of wilderness values. As a result, the aim is to implement adaptive management systems that promote ecological resilience while simultaneously using wildness’ emotional resonance. By combining emotional connections with conservation techniques, we can inspire meaningful action and mobilize communities to mitigate the effects of climate change. We not only protect the planet’s biodiversity, but we also build a stronger and more sustainable interaction between humanity and the natural world.

In William Cronon’s work, he delivers a strong critique of traditional wilderness preservation tactics while advocating for a paradigm shift toward adaptive management alternatives. Cronon maintains that the popular image of wilderness as a pristine and unspoiled domain is both glorified and problematic. He claims that this idealistic picture of wilderness frequently excludes human presence and activity from conservation initiatives, hence impeding effective management tactics. Cronon elaborates on this notion by saying, “If nature dies because we enter it, then the only way to save nature is to kill ourselves.”(Cronon, 19) This controversial comment demonstrates his conviction that the separation of human society and wildness is artificial and counterproductive. 

Cronon also emphasizes the limitations of typical wilderness preservation efforts that emphasize the isolation of human activity. He claims that this method fails to account for ecosystems’ dynamic and interrelated nature, as well as the importance of human activity in creating landscapes. Furthermore, Cronon criticizes the romanticization of wilderness as a clean and unspoiled setting, claiming that such tales frequently obscure the complicated histories of human contact with the environment. He states, “This, then, is the central paradox: wilderness embodies a dualistic vision in which the human is entirely outside the natural.” According to Cronon, this dualistic vision maintains an artificial division between mankind and nature, hiding the subtle relationships that connect them.

The need to include human values and emotions in conservation discussions, noting that emotional connections to nature can promote a deeper awareness and commitment to environmental stewardship. The notion of biophilia, coined by biologist E.O. Wilson, holds that people have an inbuilt love for nature and living beings. Various studies have shown that exposure to nature has positive psychological and physiological impacts. For example, studies have found that spending time in natural settings helps reduce stress, anxiety, and depression while also improving cognitive performance and overall well-being. Furthermore, emotional connections to nature might motivate people to participate in conservation initiatives and practice sustainable practices. 

Personal experiences in nature, such as breathtaking landscapes or interactions with wildlife, can elicit strong emotions, motivating people to protect and preserve natural settings. For example, the iconic image of Earthrise recorded by the Apollo 8 astronauts raised global environmental awareness and fueled support for conservation efforts. In addition to personal experiences, storytelling and media representation play an important role in fostering emotional relationships with nature. Narratives that elicit empathy and compassion for the natural world, such as “The Lorax” by Dr. Seuss or “The Very Hungry Caterpillar” by Eric Carle, can motivate people to take action and advocate for environmental conservation. Conservation organizations can use storytelling to emphasize the importance of environmental issues and rally public support for conservation efforts.

As we work to address environmental concerns, it is critical to combine emotional resonance with adaptive management strategies. Cronon emphasizes the necessity for a paradigm shift in conservation techniques, one that recognizes the intricacies of human-nature relationships. He states, “If we allow ourselves to believe that nature, to be true, must also be wild, then our very presence in nature represents its fall.”(Cronon, 17.) Cronon’s comment emphasizes the inherent tension between human civilization and wilderness preservation, as well as the significance of implementing adaptive management measures that take into consideration human presence and activities within ecosystems. Community-based conservation programs are one way to integrate emotional connections with adaptive management measures. 

Conservation organizations can develop emotional connections to nature at the grassroots level by involving local people in conservation initiatives and instilling a sense of ownership and stewardship in them. Community-based conservation projects, such as community-managed reserves or participatory monitoring programs, not only encourage local communities to take an active role in conservation, but they also build a greater appreciation for the natural resources on which they rely.However, including emotional resonance into conservation initiatives poses difficulties and complexity. One problem is the subjective nature of emotional relationships, which can differ greatly between individuals and societies. Additionally, reconciling emotive appeals with scientific rigor and evidence-based decision-making is a challenge for conservation practitioners. Striking a balance between passion and reason is critical to ensuring that conservation efforts are effective and informed.

In his essay, William Cronon draws on John Muir’s profound writings about Yosemite to demonstrate the integration of emotional resonance with conservation initiatives. Muir’s beautiful depiction of Yosemite as a sanctuary free of suffering, fear, and personal hope captures the emotional impact of wilderness encounters and their importance in developing a stronger connection to nature. Muir writes, “These blessed mountains are so compactly filled with God’s beauty, no petty personal hope or experience has room to be.”(Cronon, 12.) This sentiment exemplifies the transforming effect of wilderness encounters in transcending personal worries and instilling awe, veneration, and humility in the natural world. Muir’s depiction emphasizes the emotional resonance of wilderness landscapes and their ability to elicit a deep sense of connection and belonging. 

The incorporation of Muir’s teachings into conservation efforts emphasizes the significance of emotional connection in cultivating a greater respect for the natural world. Conservation organizations can foster emotional connections to the environment and inspire stewardship and activism by immersing people in wilderness experiences and allowing them to ponder and contemplate. Muir’s words are a sobering reminder of the intrinsic worth of wilderness and the importance of preserving and protecting it for future generations.

By recognizing the emotional aspects of environmental protection, we may foster a more holistic and inclusive approach to addressing important environmental issues. Emotional connections to nature can be important motivators for conservation action, pushing individuals and communities to advocate for environmentally friendly practices and laws. Furthermore, including emotional resonance into conservation initiatives can build a sense of shared responsibility and unity as we fight climate change and biodiversity loss. Looking ahead, there are various potential study and practice avenues in conservation psychology and environmental communication. One line of investigation is the creation of novel ways for establishing emotional ties to nature across varied populations. This could include the use of immersive technology, such as virtual reality experiences, to imitate wilderness situations and elicit emotional reactions. Furthermore, research on the impact of storytelling and narrative in changing environmental attitudes and behaviors can help to develop more successful conservation outreach and education communication tactics.

Furthermore, addressing the planet’s complex socio-ecological concerns will require interdisciplinary collaboration and knowledge exchange. Conservation psychologists, environmental scientists, legislators, and community stakeholders must collaborate to create comprehensive solutions that draw on both scientific knowledge and emotional engagement. By transcending disciplinary barriers and encouraging debate and collaboration, we can improve our understanding of human-nature linkages and build more effective environmental protection policies.

To conclude, William Cronon’s investigation of the complexity of wilderness preservation and the incorporation of emotional resonance into conservation efforts provides vital insights for solving today’s severe environmental concerns. His critique of traditional conservation methods highlights the importance of adaptive management options that prioritize resilience and ecological integrity. In addition to scholarly discourse, Cronon highlights the necessity of identifying and fostering an emotional connection to nature as a significant incentive for conservation action. As we face the pressing need to address climate change and protect biodiversity, it is obvious that effective conservation policies must combine scientific rigor with emotional engagement. By incorporating emotional resonance into conservation efforts, we may motivate meaningful action and engage communities to combat the effects of environmental deterioration. 

Moving forward, interdisciplinary collaboration and novel techniques will be required to advance conservation psychology and environmental communication. By encouraging debate and collaboration among all stakeholders, we can create comprehensive answers to the planet’s complex socio-ecological concerns. Moving forward, interdisciplinary collaboration and novel techniques will be required to advance conservation psychology and environmental communication. By encouraging debate and collaboration among all stakeholders, we can create comprehensive answers to the planet’s complex socio-ecological concerns. Finally, Cronon’s work highlights the tremendous interdependence between mankind and the natural world. As Earth stewards, it is our obligation to foster a greater appreciation for nature’s beauty and complexity, as well as to work toward a more sustainable and harmonious connection with the environment.

Works Cited

Cronon, William. “The Trouble with Wilderness: Or, Getting Back to the Wrong Nature.” The Trouble with Wilderness: Or, Getting Back to the Wrong Nature, Forest History Society and American Society for Environmental History, January 1996, https://faculty.washington.edu/timbillo/Readings%20and%20documents/Wilderness/Cronon%20The%20trouble%20with%20Wilderness.pdf. Accessed 9 May 2024.

Leppig, Jason. “The Biophilia Hypothesis.” Island Press |, 30 November 2016, https://islandpress.org/books/biophilia-hypothesis#desc. Accessed 9 May 2024.

Final Essay

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Ashley Rubin 

May 9, 2024

Pressman 

ECL 305 

Reflections of Vanity: From Myth to Modernity

The phenomenon of selfies serves as an example of the continuation of a focus on female beauty and vanity. The article Displays of Vanity on Instagram by Marije Peute and Annemarije Rus explains this cultural obsession with self-image reflection on a broader crisis in understanding the meaning and implications of vanity in the digital age, where platforms like social media have reshaped perceptions of beauty and self-worth. By examining the symbolism of vanity drawn from Christian beliefs, particularly in the portrayal of mermaids in mythology as depicted in the stories Ti Jeanne and Melusine, the continual cultural beliefs of beauty standards can be understood. 

The story Ti Jeanne from the Penguin Book of Mermaids presents ways vanity has been shown through mythical stories. The story originates from the Caribbean islands of Trinidad and Tobago and African descent. The story revolves around Ti Jeanne, who in a moment of solitude indulges in the seemingly harmless act of admiring her reflection in the water. However, her actions attract the attention of Maman Dlo, who scolds Ti Jeanne for her vanity. “‘Vanity, vanity, my child,’ said Maman Dlo, who was now fully seven feet erect on her snake body, swaying from side to side. ‘Looking at yourself in the water’s reflection. But beautiful you are, ssssssso beautiful! Mmh, mmh!” (Penguin, 276). Maman Dlo admires Ti Jeanne’s beauty but does not think she has the right to admire it herself. In many stories, mermaids are depicted as creatures obsessed with their beauty, spending amounts of time gazing at themselves in mirrors. The water acts as the mirror in this story, a common symbol of vanity. Ti Jeanne admiring herself is presented as a negative in this tale, implying that vanity is bad for women.  

The story Melusine descends from French writer Jean d’Arras. The story is believed to take place in either Europe or Scotland. Melusine tells the tale of a mysterious woman named Melusine who marries a mortal man, Raymond. Melusine, however, harbors a secret of being a shape-shifting water spirit with a serpent tail. She makes Raymond promise never to intrude upon her privacy on Saturdays, but eventually, he succumbs to curiosity and spies on her leading to him discovering her true form. As a result, Melusine is forced to leave him and their children. When Raymond spies on Melusine she is pictured in a bathtub holding a mirror. Melusine had been taking her one day alone to appreciate herself and her beauty. Vanity is displayed differently in this story compared to the story of Ti Jeanne. The presentation of vanity is less apparent in Melusine’s story, but it is there. Melusine’s transformation into a serpent-like creature on Saturdays and insistence on privacy during that time can be interpreted as a form of vanity or a desire to maintain a certain image or identity. Her transformation suggests a fear of being seen in her true form, indicating a preoccupation with appearance and maintaining a facade of normalcy. This idea and the presentation of her admiring her appearance explain the vanity apparent in the story. 

Selfies play a large role in society today due to the presence of social media which has created new beauty standards. The article Displays of Vanity on Instagram by Marije Peute and Annemarije Rus explains this cultural obsession with self-image reflection. The article explains how selfies have become extremely popular on social media, but there are negative aspects to sharing these photos. Selfies can often be seen as vain or self-indulgent rather than an appreciation of one’s beauty. The article states “Vanity is defined by the Cambridge Dictionary as ‘the personal characteristic of being too proud of and interested in yourself, esp. in your appearance or achievements.” The definition of vanity implies that it is a negative thing to appreciate oneself and that it could relate to self-obsession and less consideration for others. This can directly be tied to the themes presented in Ti Jeanne and Melusine. 

The negative connotations associated with vanity are prominently highlighted in Displays of Vanity on Instagram and the tales of Ti Jeanne and Melusine. The symbolism of vanity in mermaids traces back to the teachings of the Christian Church, where vanity is portrayed as a sinful trait. Mermaids in stories often wield objects like mirrors to symbolize their vanity which directly links to the sin of pride, one of the seven deadly sins in the Christian Church. These ancient beliefs have had a lasting impact on how vanity is perceived in society today. These negative associations have influenced societal attitudes towards self-love and self-expression. In both the stories of Melusine and Ti Jeanne, the presence of mirrors serves as a representation of vanity, reinforcing the narrative’s themes. In contemporary culture, selfies have emerged as a modern manifestation of vanity, with the camera itself becoming a symbol of self-admiration and narcissism. The enduring symbolism of vanity in mythology, literature, and modern media underscores the complex interaction between cultural norms, religious beliefs, and individual expression. Presentation and historical background are credited for the current beliefs around vanity. While it might not be all people who believe that selfies and self-love are negative, it is a common belief due to the background of the trait. 

The historical background of vanity in mermaids connects it to human beings, specifically women. Vanity is not only something that comes with negative connotations but also comes with literal consequences. Ti Jeanne’s story results in her being turned into a snake because of her self-admiration. By transforming Ti Jeanne into a mermaid/snake, the story draws a parallel between her actions and the archetype of the vain mermaid, suggesting that her preoccupation with her appearance aligns her with mermaids. This compares to modern-day society through hate comments on social media. When human beings display vanity on social media the punishment can be hateful comments on the post or behind an individual’s back. Once again, this consequence derives from the historical context of vanity. Many people post selfies in an attempt to gain validation from others as explained by Marije Peute and Annemarije Rus. While sometimes posting a selfie is met with the validation of positive comments, other times it is met with hate which can hurt an individual’s self-confidence and love even more. The consequences of vanity are also apparent in Melusine’s story. While she was simply trying to take one day of the week to herself to be alone and appreciate her beauty and true self, she was ultimately punished for it. When Raymond breaks his promise and invades her privacy, Melusine is the one who has to leave her life behind. This relates to vanity as it implies that a woman taking time to herself to admire, appreciate, and relish in her beauty is something that needs to be punished. Selfies are simply the modern-day portrayal of vanity and its consequences can be directly related to past myths of female vanity. 

Perceptions of beauty and how it should be displayed have always been taught through a form of media. Beginning with literature and mythical tales, Melusine and Ti Jeanne display that beauty should not be flaunted or appreciated by women themselves. Shifting into the digital age, social media posts dictate how much beauty should be shared with the public. Platforms like Instagram, TikTok, and Snapchat have become modern-day canvases where individuals showcase their idealized versions of beauty to an audience. However, this digital era has brought forth new pressures surrounding beauty standards. Influencers and celebrities often set unrealistic beauty standards, leading to feelings of inadequacy among those who perceive themselves as falling short. The relentless pursuit of perfection can perpetuate harmful beauty ideals, creating a culture of comparison and self-doubt. While social media offers a platform for self-expression and creativity, it also poses challenges in navigating the fine line between empowerment and exploitation in the pursuit of beauty. When those who fit the beauty standards share selfies they are often praised for their confidence and looks. On the other hand, when those who might not fit the ideal beauty standards of today’s society post selfies they are criticized and labeled as vain. The study conducted in Displays of Vanity on Instagram proves these feelings that women are experiencing. “Marije considers herself vain in certain respects, loving beautiful clothing and receiving validation from others, which she considers a human need. However, she denounces a striving for ‘perfection’. She takes only a few selfies,” (Peute et Rus, 17). This quote explains how vanity and selfies relate to one another and beauty standards. The subject of the study believes that she is not completely vain because she only takes “a few selfies”. This implies that those who share more photos of themselves online are extremely vain and seeking validation from others. This can cause harm to the younger generations beginning to use social media. Rather than being a form of self-expression and appreciation, sharing selfies on social media has become something that is seen to be only for validation and a feeling of vanity. 

The portrayal of beauty has navigated diverse mediums from ancient literature to modern-day social media. The narratives of Melusine and Ti Jeanne underscored societal expectations dictating how beauty should be perceived and displayed, emphasizing modesty and reservation while also implying that vanity is unfavorable. However, the emergence of digital platforms has ushered in a new era where users have unprecedented control over their self-image and presentation of beauty. Amidst the opportunities for self-expression, social media has also intensified the pressures of conformity and perfection, creating unrealistic standards that can weaken self-esteem and mental well-being. Vanity is still the common factor in shaming women for their expression of beauty beginning in these mythical tales and continuing to modern-day society. The negative perceptions of women expressing their beauty have been blamed on the beliefs of the Christian Church that appointed vanity as a sin. Ultimately, the evolution of beauty through media underscores the enduring search for acceptance and validation, reminding us of the profound complexities inherent in the human experience.

Works Cited 

Bacchilega, Cristina, and Marie Alohalani Brown. The Penguin Book of Mermaids. Penguin Books, 2019. 

Peute, Marije, and Annemarije Rus. “Displays of Vanity on Instagram: A Reflection on the Making of Instaworthy.” Etnofoor, vol. 33, no. 1, 2021, pp. 11–20. JSTOR, https://www.jstor.org/stable/27034456. Accessed 7 May 2024.