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113-463: Environmental historian J. R. McNeill has argued that the Great Acceleration is idiosyncratic of the current age and is set to halt in the near future; that it has never happened before and will never happen again. However, climate change scientist and chemist Will Steffen 's team have found evidence to be inconclusive to either confirm or refute such a claim. Related to Great Acceleration

226-613: A moral , fable , allegory or a parable , or collection of traditional stories, understood to be false. It came eventually to be applied to similar bodies of traditional stories among other polytheistic cultures around the world. Thus "mythology" entered the English language before "myth". Johnson 's Dictionary , for example, has an entry for mythology, but not for myth. Indeed, the Greek loanword mythos ( pl. mythoi ) and Latinate mythus (pl. mythi ) both appeared in English before

339-449: A "disease of language". He speculated that myths arose due to the lack of abstract nouns and neuter gender in ancient languages. Anthropomorphic figures of speech , necessary in such languages, were eventually taken literally, leading to the idea that natural phenomena were in actuality conscious or divine. Not all scholars, not even all 19th-century scholars, accepted this view. Lucien Lévy-Bruhl claimed that "the primitive mentality

452-419: A belief that is not true. Instead, the veracity of a myth is not a defining criterion. Myths are often endorsed by secular and religious authorities and are closely linked to religion or spirituality . Many societies group their myths, legends, and history together, considering myths and legends to be factual accounts of their remote past. In particular, creation myths take place in a primordial age when

565-449: A book on the comparative study of mythology and religion—argued that humans started out with a belief in magical rituals; later, they began to lose faith in magic and invented myths about gods, reinterpreting their rituals as religious rituals intended to appease the gods. Historically, important approaches to the study of mythology have included those of Vico , Schelling , Schiller , Jung , Freud , Lévy-Bruhl , Lévi-Strauss , Frye ,

678-477: A failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science within a unilineal framework that imagined that human cultures are travelling, at different speeds, along a linear path of cultural development. One of the dominant mythological theories of the latter 19th century was nature mythology , the foremost exponents of which included Max Müller and Edward Burnett Tylor . This theory posited that "primitive man"

791-457: A generation of trained environmental historians is now active. In the United States environmental history as an independent field of study emerged in the general cultural reassessment and reform of the 1960s and 1970s along with environmentalism, "conservation history", and a gathering awareness of the global scale of some environmental issues. This was in large part a reaction to the way nature

904-515: A key determinant of human behavior. During the Enlightenment , there was a rising awareness of the environment and scientists addressed themes of sustainability via natural history and medicine. However, the origins of the subject in its present form are generally traced to the 20th century. In 1929 a group of French historians founded the journal Annales , in many ways a forerunner of modern environmental history since it took as its subject matter

1017-446: A methodology that allows us to understand the complexity of the myth and its manifestations in contemporary times, is justified. Because "myth" is sometimes used in a pejorative sense, some scholars have opted for "mythos" instead. "Mythos" now more commonly refers to its Aristotelian sense as a "plot point" or to a body of interconnected myths or stories, especially those belonging to a particular religious or cultural tradition. It

1130-535: A myth can be highly controversial. Many religious adherents believe that the narratives told in their respective religious traditions are historical without question, and so object to their identification as myths while labelling traditional narratives from other religions as such. Hence, some scholars may label all religious narratives as "myths" for practical reasons, such as to avoid depreciating any one tradition because cultures interpret each other differently relative to one another. Other scholars may abstain from using

1243-439: A new understanding of social justice dynamics in a rapidly changing global climate, environmental history is inherently advocative. Narratives of environmental history tend to be what scholars call "declensionist", that is, accounts of increasing decline under human activity. In other words, "declensionist" history is a form of the "lost golden age" narrative that has repeated appeared in human thought since ancient times. Under

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1356-450: A part in order to explain the processes of change that affect that relationship". and, in 2006, as "history that seeks understanding of human beings as they have lived, worked and thought in relationship to the rest of nature through the changes brought by time". "As a method, environmental history is the use of ecological analysis as a means of understanding human history...an account of changes in human societies as they relate to changes in

1469-486: A pattern of behavior to be imitated, testifies to the efficacy of ritual with its practical ends and establishes the sanctity of cult . Another definition of myth comes from myth criticism theorist and professor José Manuel Losada . According to Cultural Myth Criticism, the studies of myth must explain and understand "myth from inside", that is, only "as a myth". Losada defines myth as "a functional, symbolic and thematic narrative of one or several extraordinary events with

1582-513: A period of about 10,000 years. There is a tendency to difference in time scales between natural and social phenomena: the causes of environmental change that stretch back in time may be dealt with socially over a comparatively brief period. Although at all times environmental influences have extended beyond particular geographic regions and cultures, during the 20th and early 21st centuries anthropogenic environmental change has assumed global proportions, most prominently with climate change but also as

1695-536: A poetic description of the sea as "raging" was eventually taken literally and the sea was then thought of as a raging god. Some thinkers claimed that myths result from the personification of objects and forces. According to these thinkers, the ancients worshiped natural phenomena, such as fire and air, gradually deifying them. For example, according to this theory, ancients tended to view things as gods, not as mere objects. Thus, they described natural events as acts of personal gods, giving rise to myths. According to

1808-414: A post-colonial historiography that was "more inclusive in its narratives". Moral and political inspiration to environmental historians has come from American writers and activists such as Henry Thoreau , John Muir , Aldo Leopold , and Rachel Carson . Environmental history "frequently promoted a moral and political agenda although it steadily became a more scholarly enterprise". Early attempts to define

1921-467: A result of settlement, the spread of disease and the globalization of world trade. The questions of environmental history date back to antiquity, including Hippocrates , the father of medicine, who asserted that different cultures and human temperaments could be related to the surroundings in which peoples lived in Airs, Waters, Places . Scholars as varied as Ibn Khaldun and Montesquieu found climate to be

2034-621: A scholarly term for "[a] traditional story, especially one concerning the early history of a people or explaining a natural or social phenomenon, and typically involving supernatural beings or events." The Greek term mythología was then borrowed into Late Latin , occurring in the title of Latin author Fulgentius ' 5th-century Mythologiæ to denote what is now referred to as classical mythology —i.e., Greco-Roman etiological stories involving their gods. Fulgentius' Mythologiæ explicitly treated its subject matter as allegories requiring interpretation and not as true events. The Latin term

2147-576: A similar publication Tijdschrift voor Ecologische Geschiedenis ( Journal for Environmental History ) is a combined Flemish-Dutch initiative mainly dealing with topics in the Netherlands and Belgium although it also has an interest in European environmental history. Each issue contains abstracts in English, French and German. In 1999 the Journal was converted into a yearbook for environmental history. In Canada

2260-565: A step further, incorporating the study of the transcendent dimension (its function, its disappearance) to evaluate the role of myth as a mirror of contemporary culture. Cultural myth criticism Cultural myth criticism, without abandoning the analysis of the symbolic , invades all cultural manifestations and delves into the difficulties in understanding myth today. This cultural myth criticism studies mythical manifestations in fields as wide as literature , film and television , theater , sculpture , painting , video games , music , dancing ,

2373-436: A transcendent, sacred and supernatural referent; that lacks, in principle, historical testimony; and that refers to an individual or collective, but always absolute, cosmogony or eschatology". According to the hylistic myth research by assyriologist Annette Zgoll and classic philologist Christian Zgoll , "A myth can be defined as an Erzählstoff [narrative material] which is polymorphic through its variants and – depending on

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2486-509: A vital role in helping humankind to understand the gale-force of artifice that we have unleashed on our planet and on ourselves". Against this background "environmental history can give an essential perspective, offering knowledge of the historical process that led to the present situation, give examples of past problems and solutions, and an analysis of the historical forces that must be dealt with" or, as expressed by William Cronon, "The viability and success of new human modes of existing within

2599-401: A warming planet will exacerbate environmental and other inequalities, particularly with regard to: "(a) increase in the exposure of the disadvantaged groups to the adverse effects of climate change; (b) increase in their susceptibility to damage caused by climate change; and (c) decrease in their ability to cope and recover from the damage suffered." As an interdisciplinary field that encompasses

2712-576: A world of the remote past, very different from that of the present. Definitions of "myth" vary to some extent among scholars, though Finnish folklorist Lauri Honko offers a widely-cited definition: Myth, a story of the gods, a religious account of the beginning of the world , the creation , fundamental events, the exemplary deeds of the gods as a result of which the world, nature and culture were created together with all parts thereof and given their order, which still obtains. A myth expresses and confirms society's religious values and norms, it provides

2825-421: Is a condition of the human mind and not a stage in its historical development." Recent scholarship, noting the fundamental lack of evidence for "nature mythology" interpretations among people who actually circulated myths, has likewise abandoned the key ideas of "nature mythology". Frazer saw myths as a misinterpretation of magical rituals, which were themselves based on a mistaken idea of natural law. This idea

2938-465: Is a form of understanding and telling stories that are connected to power, political structures, and political and economic interests. These approaches contrast with approaches, such as those of Joseph Campbell and Eliade , which hold that myth has some type of essential connection to ultimate sacred meanings that transcend cultural specifics. In particular, myth was studied in relation to history from diverse social sciences. Most of these studies share

3051-433: Is and how humanity has influenced its current condition, as well as commenting on the problems and opportunities of tomorrow. Donald Worster 's widely quoted 1988 definition states that environmental history is the "interaction between human cultures and the environment in the past". In 2001, J. Donald Hughes defined the subject as the "study of human relationships through time with the natural communities of which they are

3164-435: Is at the center of its narrative). J. Donald Hughes responded to the view that environmental history is "light on theory" or lacking theoretical structure by viewing the subject through the lens of three "dimensions": nature and culture, history and science, and scale. This advances beyond Worster's recognition of three broad clusters of issues to be addressed by environmental historians although both historians recognize that

3277-434: Is frequently repeated and early as 1864 George Perkins Marsh was pointing out that the changes we make in the environment may later reduce the environments usefulness to humans so any changes should be made with great care – what we would nowadays call enlightened self-interest . Richard Grove has pointed out that "States will act to prevent environmental degradation only when their economic interests are threatened". It

3390-465: Is generally treated as a subfield of history . But some environmental historians challenge this assumption, arguing that while traditional history is human history – the story of people and their institutions, "humans cannot place themselves outside the principles of nature". In this sense, they argue that environmental history is a version of human history within a larger context, one less dependent on anthropocentrism (even though anthropogenic change

3503-545: Is indeed a multidisciplinary subject. In 2004 a theme issue of Environment and History 10(4) provided an overview of environmental history as practiced in Africa, the Americas, Australia, New Zealand, China and Europe as well as those with global scope. J. Donald Hughes (2006) has also provided a global conspectus of major contributions to the environmental history literature. Environmental history, like all historical studies, shares

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3616-400: Is most appropriate; whether environmental advocacy can detract from scholarly objectivity; standards of professionalism in a subject where much outstanding work has been done by non-historians; the relative contribution of nature and humans in determining the passage of history; the degree of connection with, and acceptance by, other disciplines – but especially mainstream history. For Paul Warde

3729-423: Is nobody's truth. Myths are somebody's truth." One theory claims that myths are distorted accounts of historical events. According to this theory, storytellers repeatedly elaborate upon historical accounts until the figures in those accounts gain the status of gods. For example, the myth of the wind-god Aeolus may have evolved from a historical account of a king who taught his people to use sails and interpret

3842-403: Is not clear whether environmental history should promote a moral or political agenda. The strong emotions raised by environmentalism, conservation and sustainability can interfere with historical objectivity: polemical tracts and strong advocacy can compromise objectivity and professionalism. Engagement with the political process certainly has its academic perils although accuracy and commitment to

3955-467: Is notably absent from nations that most adamantly reject US, or Western influences". Michael Bess sees the world increasingly permeated by potent technologies in a process he calls "artificialization" which has been accelerating since the 1700s, but at a greatly accelerated rate after 1945. Over the next fifty years, this transformative process stands a good chance of turning our physical world, and our society, upside-down. Environmental historians can "play

4068-472: Is often thought to differ from genres such as legend and folktale in that neither are considered to be sacred narratives. Some kinds of folktales, such as fairy stories , are not considered true by anyone, and may be seen as distinct from myths for this reason. Main characters in myths are usually gods , demigods or supernatural humans, while legends generally feature humans as their main characters. Many exceptions and combinations exist, as in

4181-614: Is sometimes known as "mythography", a term also used for a scholarly anthology of myths or of the study of myths generally. Key mythographers in the Classical tradition include: Other prominent mythographies include the thirteenth-century Prose Edda attributed to the Icelander Snorri Sturluson , which is the main surviving survey of Norse Mythology from the Middle Ages. Jeffrey G. Snodgrass (professor of anthropology at

4294-510: Is sometimes used specifically for modern, fictional mythologies, such as the world building of H. P. Lovecraft . Mythopoeia ( mytho- + -poeia , 'I make myth') was termed by J. R. R. Tolkien , amongst others, to refer to the "conscious generation" of mythology. It was notoriously also suggested, separately, by Nazi ideologist Alfred Rosenberg . Comparative mythology is a systematic comparison of myths from different cultures. It seeks to discover underlying themes that are common to

4407-400: Is strongly related to the idea of culpability. In environmental debate blame can always be apportioned, but it is more constructive for the future to understand the values and imperatives of the period under discussion so that causes are determined and the context explained. For some environmental historians "the general conditions of the environment, the scale and arrangement of land and sea,

4520-491: Is the Rachel Carson Center's open access digital archive and publication platform. Environmental history prides itself in bridging the gap between the arts and natural sciences although to date the scales weigh on the side of science. A definitive list of related subjects would be lengthy indeed and singling out those for special mention a difficult task. However, those frequently quoted include, historical geography ,

4633-411: Is the concept of accelerating change . While not explicitly commenting on whether the Great Acceleration as a whole is set to continue into the near future, the common implication is that the particular trend of accelerating progress will not cease until technological singularity is achieved, at which point technological growth becomes uncontrollable and irreversible, resulting in unfathomable changes to

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4746-747: Is we mean by "environment"; confronting the way environmental history is at odds with the humanities because it emphasises the division between "materialist, and cultural or constructivist explanations for human behaviour". Many of the themes of environmental history inevitably examine the circumstances that produced the environmental problems of the present day, a litany of themes that challenge global sustainability including: population , consumerism and materialism , climate change , waste disposal , deforestation and loss of wilderness, industrial agriculture , species extinction , depletion of natural resources, invasive organisms and urban development . The simple message of sustainable use of renewable resources

4859-571: The Iliad , Odyssey and Aeneid . Moreover, as stories spread between cultures or as faiths change, myths can come to be considered folktales, their divine characters recast as either as humans or demihumans such as giants , elves and faeries . Conversely, historical and literary material may acquire mythological qualities over time. For example, the Matter of Britain (the legendary history of Great Britain, especially those focused on King Arthur and

4972-452: The Republic . His critique was primarily on the grounds that the uneducated might take the stories of gods and heroes literally. Nevertheless, he constantly referred to myths throughout his writings. As Platonism developed in the phases commonly called Middle Platonism and neoplatonism , writers such as Plutarch , Porphyry , Proclus , Olympiodorus , and Damascius wrote explicitly about

5085-791: The Theologia Mythologica (1532). The first modern, Western scholarly theories of myth appeared during the second half of the 19th century —at the same time as "myth" was adopted as a scholarly term in European languages. They were driven partly by a new interest in Europe's ancient past and vernacular culture, associated with Romantic Nationalism and epitomised by the research of Jacob Grimm (1785–1863). This movement drew European scholars' attention not only to Classical myths, but also material now associated with Norse mythology , Finnish mythology , and so forth. Western theories were also partly driven by Europeans' efforts to comprehend and control

5198-745: The Centre for Environmental History was established at the University of Stirling. Some history departments at European universities are now offering introductory courses in environmental history and postgraduate courses in Environmental history have been established at the Universities of Nottingham, Stirling and Dundee and more recently a Graduierten Kolleg was created at the University of Göttingen in Germany. In 2009,

5311-611: The Colorado State University ) has termed India's Bhats as mythographers. Myth criticism is a system of anthropological interpretation of culture created by French philosopher Gilbert Durand . Scholars have used myth criticism to explain the mythical roots of contemporary fiction, which means that modern myth criticism needs to be interdisciplinary . Professor Losada offers his own methodologic, hermeneutic and epistemological approach to myth. While assuming mythopoetical perspectives, Losada's Cultural Myth Criticism takes

5424-583: The Neolithic Revolution , imperialism and colonial expansion , exploration , agricultural change , the effects of the Industrial and technological revolution , and urban expansion . More environmental topics include human impact through influences on forestry , fire , climate change , sustainability and so on. According to Paul Warde , "the increasingly sophisticated history of colonization and migration can take on an environmental aspect, tracing

5537-540: The Network in Canadian History and Environment facilitates the growth of environmental history through numerous workshops and a significant digital infrastructure including their website and podcast. Communication between European nations is restricted by language difficulties. In April 1999 a meeting was held in Germany to overcome these problems and to co-ordinate environmental history in Europe. This meeting resulted in

5650-628: The Rachel Carson Center for Environment and Society (RCC), an international, interdisciplinary center for research and education in the environmental humanities and social sciences, was founded as a joint initiative of Munich's Ludwig-Maximilians-Universität and the Deutsches Museum , with the generous support of the German Federal Ministry of Education and Research . The Environment & Society Portal (environmentandsociety.org)

5763-465: The historiography of environmental history have been published by J. R. McNeill , Richard White , and J. Donald Hughes . In 2014 Oxford University Press published a volume of 25 essays in The Oxford Handbook of Environmental History . There is no universally accepted definition of environmental history. In general terms it is a history that tries to explain why our environment is like it

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5876-487: The history and philosophy of science , history of technology and climate science . On the biological side there is, above all, ecology and historical ecology , but also forestry and especially forest history , archaeology and anthropology . When the subject engages in environmental advocacy it has much in common with environmentalism . With increasing globalization and the impact of global trade on resource distribution, concern over never-ending economic growth and

5989-601: The British Empire to examine the utility of the new concept of eco-cultural networks as a lens for examining interconnected, wide-ranging social and environmental processes. In the United States the American Society for Environmental History was founded in 1977 while the first institute devoted specifically to environmental history in Europe was established in 1991, based at the University of St. Andrews in Scotland. In 1986,

6102-627: The Dutch foundation for the history of environment and hygiene Net Werk was founded and publishes four newsletters per year. In the UK the White Horse Press in Cambridge has, since 1995, published the journal Environment and History which aims to bring scholars in the humanities and biological sciences closer together in constructing long and well-founded perspectives on present day environmental problems and

6215-949: The Earth and possibly even the universe itself. Therefore, while adherents of the theory of accelerating change do not comment on the short-term fate of the Great Acceleration, they do hold that its eventual fate is continuation, which also contradicts McNeill's conclusions. In gauging the effects of human activity on Earth's geology, a number of socioeconomic and earth system parameters are utilized, including population , economics , water usage , food production , transportation , technology , greenhouse gases , surface temperature , and natural resource usage. Since 1950, these trends have been increasing significantly, often at an exponential rate. The International Geosphere-Biosphere Programme (IGBP) has divided and analyzed data from years 1750 to 2010 into two broad categories, each with 12 subcategories. The first category of socioeconomic trend data illustrates

6328-480: The Gospel of Efficiency: The Progressive Conservation Movement, 1890–1920 , while being a major contribution to American political history, is now also regarded as a founding document in the field of environmental history. Hays is professor emeritus of History at the University of Pittsburgh . Alfred W. Crosby 's book The Columbian Exchange (1972) is another key early work of environmental history. Brief overviews of

6441-579: The Internet and other artistic fields . Myth criticism, a discipline that studies myths (mythology contains them, like a pantheon its statues), is by nature interdisciplinary: it combines the contributions of literary theory, the history of literature, the fine arts and the new ways of dissemination in the age of communication. Likewise, it undertakes its object of study from its interrelation with other human and social sciences, in particular sociology , anthropology and economics . The need for an approach, for

6554-553: The Soviet school, and the Myth and Ritual School . The critical interpretation of myth began with the Presocratics . Euhemerus was one of the most important pre-modern mythologists. He interpreted myths as accounts of actual historical events, though distorted over many retellings. Sallustius divided myths into five categories: Plato condemned poetic myth when discussing education in

6667-728: The United States and Paul Warde , Sverker Sorlin , Robert A. Lambert , T.C. Smout , and Peter Coates in Europe. Although environmental history was growing rapidly as a field after 1970 in the United States, it only reached historians of the British Empire in the 1990s. Gregory Barton argues that the concept of environmentalism emerged from forestry studies, and emphasizes the British imperial role in that research. He argues that imperial forestry movement in India around 1900 included government reservations, new methods of fire protection, and attention to revenue-producing forest management. The result eased

6780-427: The accusation of "presentism" it is sometimes claimed that, with its genesis in the late 20th century environmentalism and conservation issues, environmental history is simply a reaction to contemporary problems, an "attempt to read late twentieth century developments and concerns back into past historical periods in which they were not operative, and certainly not conscious to human participants during those times". This

6893-440: The activities and influence of a few significant people to a much broader social, political, economic, and cultural analysis. Environmental history further broadens the subject matter of conventional history. In 1988, Donald Worster stated that environmental history "attempts to make history more inclusive in its narratives" by examining the " role and place of nature in human life ", and in 1993, that "Environmental history explores

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7006-535: The availability of resources, and the presence or absence of animals available for domestication, and associated organisms and disease vectors, that makes the development of human cultures possible and even predispose the direction of their development" and that "history is inevitably guided by forces that are not of human origin or subject to human choice". This approach has been attributed to American environmental historians Webb and Turner and, more recently to Jared Diamond in his book Guns, Germs, and Steel , where

7119-465: The concept of the Oedipus complex in his 1899 The Interpretation of Dreams . Jung likewise tried to understand the psychology behind world myths. Jung asserted that all humans share certain innate unconscious psychological forces, which he called archetypes . He believed similarities between the myths of different cultures reveals the existence of these universal archetypes. The mid-20th century saw

7232-417: The constraints of the environment and its resources requires both an understanding of the past and an articulation of a new ethic for the future." Key journals in this field include: Myth Myth is a genre of folklore consisting primarily of narratives that play a fundamental role in a society. For scholars, this is very different from the vernacular usage of the term "myth" that refers to

7345-651: The creation of the European Society for Environmental History in 1999. Only two years after its establishment, ESEH held its first international conference in St. Andrews, Scotland. Around 120 scholars attended the meeting and 105 papers were presented on topics covering the whole spectrum of environmental history. The conference showed that environmental history is a viable and lively field in Europe and since then ESEH has expanded to over 400 members and continues to grow and attracted international conferences in 2003 and 2005. In 1999

7458-526: The cultures, stories and religions they were encountering through colonialism . These encounters included both extremely old texts such as the Sanskrit Rigveda and the Sumerian Epic of Gilgamesh , and current oral narratives such as mythologies of the indigenous peoples of the Americas or stories told in traditional African religions . The intellectual context for nineteenth-century scholars

7571-413: The emphasis of their categories might vary according to the particular study as, clearly, some studies will concentrate more on society and human affairs and others more on the environment. Several themes are used to express these historical dimensions. A more traditional historical approach is to analyse the transformation of the globe's ecology through themes like the separation of man from nature during

7684-469: The environment, and human thought about the environment) are generally taken as a starting point for the student as they encompass many of the different skills required. The tools are those of both history and science with a requirement for fluency in the language of natural science and especially ecology. In fact methodologies and insights from a range of physical and social sciences is required, there seeming to be universal agreement that environmental history

7797-514: The field were made in the United States by Roderick Nash in "The State of Environmental History" and in other works by frontier historians Frederick Jackson Turner , James Malin , and Walter Prescott Webb , who analyzed the process of settlement. Their work was expanded by a second generation of more specialized environmental historians such as Alfred Crosby , Samuel P. Hays , Donald Worster , William Cronon , Richard White , Carolyn Merchant , J. R. McNeill , Donald Hughes , and Chad Montrie in

7910-522: The fight between romantic preservationists and laissez-faire businessmen, thus giving the compromise from which modern environmentalism emerged. In recent years numerous scholars cited by James Beattie have examined the environmental impact of the Empire. Beinart and Hughes argue that the discovery and commercial or scientific use of new plants was an important concern in the 18th and 19th centuries. The efficient use of rivers through dams and irrigation projects

8023-493: The first example of "myth" in 1830. The main characters in myths are usually non-humans, such as gods , demigods , and other supernatural figures. Others include humans, animals, or combinations in their classification of myth. Stories of everyday humans, although often of leaders of some type, are usually contained in legends , as opposed to myths. Myths are sometimes distinguished from legends in that myths deal with gods, usually have no historical basis, and are set in

8136-402: The foremost functions of myth is to establish models for behavior and that myths may provide a religious experience. By telling or reenacting myths, members of traditional societies detach themselves from the present, returning to the mythical age, thereby coming closer to the divine. Honko asserted that, in some cases, a society reenacts a myth in an attempt to reproduce the conditions of

8249-568: The form of myths , religion and science . In 1967, Roderick Nash published Wilderness and the American Mind , a work that has become a classic text of early environmental history. In an address to the Organization of American Historians in 1969 (published in 1970) Nash used the expression "environmental history", although 1972 is generally taken as the date when the term was first coined. The 1959 book by Samuel P. Hays , Conservation and

8362-461: The geographic and social spheres. A critical examination of the traditional environmentalist movement from this historical perspective notes the ways in which early advocates of environmentalism sought the aesthetic preservation of middle-class spaces and sheltered their own communities from the worst effects of air and water pollution, while neglecting the plight of the less privileged. Communities with less economic and sociopolitical power often lack

8475-462: The historical method is not necessarily threatened by environmental involvement: environmental historians have a reasonable expectation that their work will inform policy-makers. A recent historiographical shift has placed an increased emphasis on inequality as an element of environmental history. Imbalances of power in resources, industry, and politics have resulted in the burden of industrial pollution being shifted to less powerful populations in both

8588-569: The hope that through an examination of past events it may be possible to forge a more considered future. In particular a greater depth of historical knowledge can inform environmental controversies and guide policy decisions. The subject continues to provide new perspectives, offering cooperation between scholars with different disciplinary backgrounds and providing an improved historical context to resource and environmental problems. There seems little doubt that, with increasing concern for our environmental future, environmental history will continue along

8701-495: The humanities and natural science. The subject matter of environmental history can be divided into three main components. The first, nature itself and its change over time, includes the physical impact of humans on the Earth's land , water , atmosphere and biosphere . The second category, how humans use nature, includes the environmental consequences of increasing population , more effective technology and changing patterns of production and consumption . Other key themes are

8814-482: The impact on the second, the earth system trend data. Environmental History Environmental history is the study of human interaction with the natural world over time, emphasising the active role nature plays in influencing human affairs and vice versa. Environmental history first emerged in the United States out of the environmental movement of the 1960s and 1970s, and much of its impetus still stems from present-day global environmental concerns. The field

8927-423: The influential development of a structuralist theory of mythology , led by Lévi-Strauss . Strauss argued that myths reflect patterns in the mind and interpreted those patterns more as fixed mental structures, specifically pairs of opposites (good/evil, compassionate/callous), rather than unconscious feelings or urges. Meanwhile, Bronislaw Malinowski developed analyses of myths focusing on their social functions in

9040-705: The knights of the Round Table ) and the Matter of France , seem distantly to originate in historical events of the 5th and 8th centuries, respectively, and became mythologised over the following centuries. In colloquial use, "myth" can also be used of a collectively held belief that has no basis in fact, or any false story. This usage, which is often pejorative , arose from labelling the religious myths and beliefs of other cultures as incorrect, but it has spread to cover non-religious beliefs as well. As commonly used by folklorists and academics in other relevant fields, such as anthropology , "myth" has no implication whether

9153-485: The many human inequities environmental history is now gaining allies in the fields of ecological and environmental economics . Engagement with sociological thinkers and the humanities is limited but cannot be ignored through the beliefs and ideas that guide human action. This has been seen as the reason for a perceived lack of support from traditional historians. The subject has a number of areas of lively debate. These include discussion concerning: what subject matter

9266-465: The myth-ritual theory, myth is tied to ritual. In its most extreme form, this theory claims myths arose to explain rituals. This claim was first put forward by Smith , who argued that people begin performing rituals for reasons not related to myth. Forgetting the original reason for a ritual, they account for it by inventing a myth and claiming the ritual commemorates the events described in that myth. James George Frazer —author of The Golden Bough ,

9379-583: The mythical age. For example, it might reenact the healing performed by a god at the beginning of time in order to heal someone in the present. Similarly, Barthes argued that modern culture explores religious experience. Since it is not the job of science to define human morality, a religious experience is an attempt to connect with a perceived moral past, which is in contrast with the technological present. Pattanaik defines mythology as "the subjective truth of people communicated through stories, symbols and rituals." He says, "Facts are everybody's truth. Fiction

9492-430: The myths of multiple cultures. In some cases, comparative mythologists use the similarities between separate mythologies to argue that those mythologies have a common source. This source may inspire myths or provide a common "protomythology" that diverged into the mythologies of each culture. A number of commentators have argued that myths function to form and shape society and social behaviour. Eliade argued that one of

9605-553: The narrative may be understood as true or otherwise. Among biblical scholars of both the Old and New Testament, the word "myth" has a technical meaning, in that it usually refers to "describe the actions of the other‐worldly in terms of this world" such as the Creation and the Fall. Since "myth" is popularly used to describe stories that are not objectively true , the identification of a narrative as

9718-408: The natural environment". Environmental historians are also interested in "what people think about nature, and how they have expressed those ideas in folk religions, popular culture, literature and art". In 2003, J. R. McNeill defined it as "the history of the mutual relations between humankind and the rest of nature". Traditional historical analysis has over time extended its range of study from

9831-501: The other extreme, is what may be called cultural determinism . An example of cultural determinism would be the view that human influence is so pervasive that the idea of pristine nature has little validity – that there is no way of relating to nature without culture. Useful guidance on the process of doing environmental history has been given by Donald Worster, Carolyn Merchant, William Cronon and Ian Simmons . Worster's three core subject areas (the environment itself, human impacts on

9944-420: The path of environmental advocacy from which it originated as "human impact on the living systems of the planet bring us no closer to utopia, but instead to a crisis of survival" with key themes being population growth, climate change, conflict over environmental policy at different levels of human organization, extinction, biological invasions, the environmental consequences of technology especially biotechnology,

10057-536: The pathways of ideas and species around the globe and indeed is bringing about an increased use of such analogies and 'colonial' understandings of processes within European history." The importance of the colonial enterprise in Africa, the Caribbean and Indian Ocean has been detailed by Richard Grove . Much of the literature consists of case-studies targeted at the global, national and local levels. Although environmental history can cover billions of years of history over

10170-402: The presence or absence of disease vectors and resources such as plants and animals that are amenable to domestication that may not only stimulate the development of human culture but even determine, to some extent, the direction of that development. The claim that the path of history has been forged by environmental rather than cultural forces is referred to as environmental determinism while, at

10283-478: The rationalization of myths, putting themes formerly imbued with mythological qualities into pragmatic contexts. An example of this would be following a cultural or religious paradigm shift (notably the re-interpretation of pagan mythology following Christianization ). Interest in polytheistic mythology revived during the Renaissance , with early works of mythography appearing in the sixteenth century, among them

10396-535: The real world. He is associated with the idea that myths such as origin stories might provide a "mythic charter"—a legitimisation—for cultural norms and social institutions . Thus, following the Structuralist Era ( c.  1960s –1980s), the predominant anthropological and sociological approaches to myth increasingly treated myth as a form of narrative that can be studied, interpreted, and analyzed like ideology, history, and culture. In other words, myth

10509-461: The reciprocal global influences of the environment and human society. The idea of the impact of the physical environment on civilizations was espoused by this Annales School to describe the long-term developments that shape human history by focusing away from political and intellectual history, toward agriculture, demography, and geography. Emmanuel Le Roy Ladurie , a pupil of the Annales School,

10622-504: The reduced supply of resources – most notably energy, materials and water. Hughes comments that environmental historians "will find themselves increasingly challenged by the need to explain the background of the world market economy and its effects on the global environment. Supranational instrumentalities threaten to overpower conservation in a drive for what is called sustainable development, but which in fact envisions no limits to economic growth". Hughes also notes that "environmental history

10735-490: The resources to get involved in environmental advocacy. Environmental history increasingly highlights the ways in which the middle-class environmental movement has fallen short and left behind entire communities. Interdisciplinary research now understands historic inequality as a lens through which to predict future social developments in the environmental sphere, particularly with regard to climate change . The United Nations Department of Economic and Social Affairs cautions that

10848-400: The sheer scale, scope and diffuseness of the environmental history endeavour calls for an analytical toolkit "a range of common issues and questions to push forward collectively" and a "core problem". He sees a lack of "human agency" in its texts and suggest it be written more to act: as of information for environmental scientists; incorporation of the notion of risk; a closer analysis of what it

10961-421: The symbolic interpretation of traditional and Orphic myths. Mythological themes were consciously employed in literature, beginning with Homer . The resulting work may expressly refer to a mythological background without itself becoming part of a body of myths ( Cupid and Psyche ). Medieval romance in particular plays with this process of turning myth into literature. Euhemerism , as stated earlier, refers to

11074-464: The term "myth" altogether for purposes of avoiding placing pejorative overtones on sacred narratives. In present use, "mythology" usually refers to the collection of myths of a group of people. For example, Greek mythology , Roman mythology , Celtic mythology and Hittite mythology all describe the body of myths retold among those cultures. "Mythology" can also refer to the study of myths and mythologies. The compilation or description of myths

11187-428: The transition from nomadic hunter-gatherer communities to settled agriculture in the Neolithic Revolution , the effects of colonial expansion and settlements , and the environmental and human consequences of the Industrial and technological revolutions . Finally, environmental historians study how people think about nature – the way attitudes , beliefs and values influence interaction with nature, especially in

11300-483: The variant – polystratic; an Erzählstoff in which transcending interpretations of what can be experienced are combined into a hyleme sequence with an implicit claim to relevance for the interpretation and mastering of the human condition." Scholars in other fields use the term "myth" in varied ways. In a broad sense, the word can refer to any traditional story , popular misconception or imaginary entity. Though myth and other folklore genres may overlap, myth

11413-505: The ways in which the biophysical world has influenced the course of human history and the ways in which people have thought about and tried to transform their surroundings ". The interdependency of human and environmental factors in the creation of landscapes is expressed through the notion of the cultural landscape . Worster also questioned the scope of the discipline, asking: "We study humans and nature; therefore can anything human or natural be outside our enquiry? " Environmental history

11526-461: The whole Earth, it can equally concern itself with local scales and brief time periods. Many environmental historians are occupied with local, regional and national histories. Some historians link their subject exclusively to the span of human history – "every time period in human history" while others include the period before human presence on Earth as a legitimate part of the discipline. Ian Simmons 's Environmental History of Great Britain covers

11639-739: The winds. Herodotus (fifth-century BCE) and Prodicus made claims of this kind. This theory is named euhemerism after mythologist Euhemerus ( c.  320 BCE ), who suggested that Greek gods developed from legends about humans. Some theories propose that myths began as allegories for natural phenomena: Apollo represents the sun, Poseidon represents water, and so on. According to another theory, myths began as allegories for philosophical or spiritual concepts: Athena represents wise judgment, Aphrodite romantic desire, and so on. Müller supported an allegorical theory of myth. He believed myths began as allegorical descriptions of nature and gradually came to be interpreted literally. For example,

11752-405: The word mȳthos with the suffix - λογία ( -logia , 'study') in order to mean 'romance, fiction, story-telling.' Accordingly, Plato used mythología as a general term for 'fiction' or 'story-telling' of any kind. In Anglicised form, this Greek word began to be used in English (and was likewise adapted into other European languages) in the early 19th century, in a much narrower sense, as

11865-578: The world had not achieved its later form. Origin myths explain how a society's customs , institutions , and taboos were established and sanctified. National myths are narratives about a nation's past that symbolize the nation's values. There is a complex relationship between recital of myths and the enactment of rituals . The word "myth" comes from Ancient Greek μῦθος ( mȳthos ), meaning 'speech, narrative, fiction, myth, plot'. In turn, Ancient Greek μυθολογία ( mythología , 'story', 'lore', 'legends', or 'the telling of stories') combines

11978-414: Was an expensive but important method of raising agricultural productivity. Searching for more efficient ways of using natural resources, the British moved flora, fauna and commodities around the world, sometimes resulting in ecological disruption and radical environmental change. Imperialism also stimulated more modern attitudes toward nature and subsidized botany and agricultural research. Scholars have used

12091-1029: Was central to the " myth and ritual " school of thought. According to Frazer, humans begin with an unfounded belief in impersonal magical laws. When they realize applications of these laws do not work, they give up their belief in natural law in favor of a belief in personal gods controlling nature, thus giving rise to religious myths. Meanwhile, humans continue practicing formerly magical rituals through force of habit, reinterpreting them as reenactments of mythical events. Finally, humans come to realize nature follows natural laws, and they discover their true nature through science. Here again, science makes myth obsolete as humans progress "from magic through religion to science." Segal asserted that by pitting mythical thought against modern scientific thought, such theories imply modern humans must abandon myth. The earlier 20th century saw major work developing psychoanalytical approaches to interpreting myth, led by Sigmund Freud , who, drawing inspiration from Classical myth, began developing

12204-399: Was founded on conservation issues but has broadened in scope to include more general social and scientific history and may deal with cities, population or sustainable development . As all history occurs in the natural world, environmental history tends to focus on particular time-scales, geographic regions, or key themes. It is also a strongly multidisciplinary subject that draws widely on both

12317-618: Was primarily concerned with the natural world. It tended to interpret myths that seemed distasteful to European Victorians —such as tales about sex, incest, or cannibalism—as metaphors for natural phenomena like agricultural fertility . Unable to conceive impersonal natural laws, early humans tried to explain natural phenomena by attributing souls to inanimate objects, thus giving rise to animism . According to Tylor, human thought evolved through stages, starting with mythological ideas and gradually progressing to scientific ideas. Müller also saw myth as originating from language, even calling myth

12430-523: Was profoundly shaped by emerging ideas about evolution . These ideas included the recognition that many Eurasian languages—and therefore, conceivably, stories—were all descended from a lost common ancestor (the Indo-European language ) which could rationally be reconstructed through the comparison of its descendant languages. They also included the idea that cultures might evolve in ways comparable to species. In general, 19th-century theories framed myth as

12543-404: Was represented in history at the time, which "portrayed the advance of culture and technology as releasing humans from dependence on the natural world and providing them with the means to manage it [and] celebrated human mastery over other forms of life and the natural environment, and expected technological improvement and economic growth to accelerate". Environmental historians intended to develop

12656-423: Was the first to really embrace, in the 1950s, environmental history in a more contemporary form. One of the most influential members of the Annales School was Lucien Febvre (1878–1956), whose 1922 book A Geographical Introduction to History is now a classic in the field. The most influential empirical and theoretical work in the subject has been done in the United States where teaching programs first emerged and

12769-532: Was then adopted in Middle French as mythologie . Whether from French or Latin usage, English adopted the word "mythology" in the 15th century, initially meaning 'the exposition of a myth or myths', 'the interpretation of fables', or 'a book of such expositions'. The word is first attested in John Lydgate 's Troy Book ( c.  1425 ). From Lydgate until the 17th or 18th century, "mythology" meant

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