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Eco-cosmopolitanism is a framework developed by Ursula K. Heise in her 2008 book Sense of Place and Sense of Planet. It concerns how local systems related to culture and ecology exist on the global scale, and how one’s sense of place is related to the concepts of environmental imaginations, deterritorialization, and globalization. It is a critique of how localism is inadequate at explaining how humans affect nature, how they understand their surroundings, and what to do about the future of the environment in an ethical context. Instead of thinking of environmental problems and one’s place in the world through their community, it is about thinking of “Indigenous traditions, local knowledge, or national law” in the context of the planet as a whole. It can also be considered a proposed altern

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  • Eco-cosmopolitanism (en)
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  • Eco-cosmopolitanism is a framework developed by Ursula K. Heise in her 2008 book Sense of Place and Sense of Planet. It concerns how local systems related to culture and ecology exist on the global scale, and how one’s sense of place is related to the concepts of environmental imaginations, deterritorialization, and globalization. It is a critique of how localism is inadequate at explaining how humans affect nature, how they understand their surroundings, and what to do about the future of the environment in an ethical context. Instead of thinking of environmental problems and one’s place in the world through their community, it is about thinking of “Indigenous traditions, local knowledge, or national law” in the context of the planet as a whole. It can also be considered a proposed altern (en)
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  • Eco-cosmopolitanism is a framework developed by Ursula K. Heise in her 2008 book Sense of Place and Sense of Planet. It concerns how local systems related to culture and ecology exist on the global scale, and how one’s sense of place is related to the concepts of environmental imaginations, deterritorialization, and globalization. It is a critique of how localism is inadequate at explaining how humans affect nature, how they understand their surroundings, and what to do about the future of the environment in an ethical context. Instead of thinking of environmental problems and one’s place in the world through their community, it is about thinking of “Indigenous traditions, local knowledge, or national law” in the context of the planet as a whole. It can also be considered a proposed alternative to anti-globalization and regional, grassroots movements. Heise argues that we are all undeniably connected in the modern age, so any solution that is feasible must account for this on the fundamental level. In relation to the world’s ecosystems, the theory complements the idea that ecosystems do not exist as isolates, they instead overlap because globally, they face similar if not the exact same problems. Thus, Heise theorizes, humans have a duty to all ecosystems, not just the one that they are a part of. The origin of the term is "eco", as in related to the environment, and "cosmopolitan", which is thinking of humans as individual citizens of the world rather than having obligations solely within national boundaries. In the past, cosmopolitanism has been critiqued for being associated with “Western, elitist” ways of thought, so by renaming it Heise seeks to distinguish her framework from this one. The ideas of eco-cosmopolitanism can also be traced to overarching ideas related to traditional ecological knowledge, in which it is argued that local knowledge, stories, and skills have always been modes of understanding how global systems work. Senior (2014), in studying a breadth of Indigenous knowledge, has found indication that some traditional ecological knowledge is rooted in the fact that communities owe support to one another as well as to offer a defense for life-sustaining systems beyond the local scale (en)
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