Search results for 'Traditional farming' (try it on Scholar)

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  1.  24
    Rajiv K. Sinha (1997). Embarking on the Second Green Revolution for Sustainable Agriculture in India: A Judicious Mix of Traditional Wisdom and Modern Knowledge in Ecological Farming. [REVIEW] Journal of Agricultural and Environmental Ethics 10 (2):183-197.
    The Green Revolution in India which was heralded in the 1960‘s was a mixed blessing. Ambitious use of agro-chemicals boosted food production but also destroyed the agricultural ecosystem. Of late Indian farmers and agricultural scientists have realized this and are anxious to find alternatives – perhaps a non-chemical agriculture – and have even revived their age-old traditional techniques of natural farming. Scientists are working to find economically cheaper and ecologically safer alternatives to agro-chemicals. Blue-Green Algae Biofertilizers, Earthworm Vermicomposts, (...)
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  2.  7
    Sameer K. Alhamidi, Mats Gustafsson, Hans Larsson & Per Hillbur (2003). The Cultural Background of the Sustainability of the Traditional Farming System in the Ghouta the Oasis of Damascus, Syria. Agriculture and Human Values 20 (3):231-240.
    This paper discusses thepractical impact of a non-materialistic cultureon sustainable farm management.Two elements are discussed: first, how deeplyrooted religion is in this culture; second,the feasibility of using both human knowledgeand experience, so-called tradition and divineguidance in management. Finally, theimplications of the fusion of these twoelements are drawn. The outcome is thecapability of man to integrate ethical valuesinto decisions and actions. This integration,when applied by skilled farmers, leads to amanagement of natural resources in analtruistic fashion and not merely to economicends. Moreover, (...)
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  3. Promila Sharma & Sucheta Singh (2008). Domestification of Medicinal Plants and Eco-Friendly Traditional Farming in Kumaon Hills: An Overview. In Kuruvila Pandikattu (ed.), Dancing to Diversity: Science-Religion Dialogue in India. Serials Publications 135.
     
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  4. A. Arunachalam & K. Arunachalam (eds.) (2010). Natural Resources Management in North-East India: Linking Ecology, Economics & Ethics. Dvs Publishers.
    section 1. Natural resources management -- section 2. Biodiversity and ecosystems -- section 3. Traditional farming and its management -- section 4. Conservation and sustainable development.
     
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  5.  6
    Birgit Boogaard, Bettina Bock, Simon Oosting, Johannes Wiskerke & Akke van der Zijpp (2011). Social Acceptance of Dairy Farming: The Ambivalence Between the Two Faces of Modernity. [REVIEW] Journal of Agricultural and Environmental Ethics 24 (3):259-282.
    Society’s relationship with modern animal farming is an ambivalent one: on the one hand there is rising criticism about modern animal farming; on the other hand people appreciate certain aspects of it, such as increased food safety and low food prices. This ambivalence reflects the two faces of modernity: the negative (exploitation of nature and loss of traditions) and the positive (progress, convenience, and efficiency). This article draws on a national survey carried out in the Netherlands that aimed (...)
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  6.  12
    K. Tybirk, H. F. Alrøe & P. Frederiksen (2004). Nature Quality in Organic Farming: A Conceptual Analysis of Considerations and Criteria in a European Context. [REVIEW] Journal of Agricultural and Environmental Ethics 17 (3):249-274.
    Nature quality in relation to farming is a complex field. It involves different traditions and interests, different views of what nature is, and different ways of valuing nature. Furthermore there is a general lack of empirical data on many aspects of nature quality in the farmed landscape. In this paper we discuss nature quality from the perspective of organic farming, which has its own values and goals in relation to nature – the Ecologist View of Nature. This is (...)
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  7.  12
    Daniel Martin Varisco (1991). The Future of Terrace Farming in Yemen: A Development Dilemma. [REVIEW] Agriculture and Human Values 8 (1-2):166-172.
    The country of Yemen, on the southwestern corner of the Arabian Peninsula, is one of the most extensively terraced areas in the world. There is a well-documented tradition of both dryland and irrigated farming over the past three millennia and much of the indigenous agricultural knowledge survives. Development efforts over the past two decades in the north of Yemen have focused on expansion of tubewell irrigation at the expense of the major land use on dryland terraces and traditional (...)
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  8.  14
    David A. Cleveland, Fred Bowannie Jr, Donald F. Eriacho, Andrew Laahty & Eric Perramond (1995). Zuni Farming and United States Government Policy: The Politics of Biological and Cultural Diversity in Agriculture. [REVIEW] Agriculture and Human Values 12 (3):2-18.
    Indigenous Zuni farming, including cultural values, ecological and biological diversity, and land distribution and tenure, appears to have been quite productive and sustainable for at least 2000 before United States influence began in the later half of the 18th century. United States Government Indian agriculture policy has been based on assimilation of Indians and taking of their resources, and continues in more subtle ways today. At Zuni this policy has resulted in the degradation and loss of natural resources for (...)
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  9.  19
    James R. Veteto (2008). The History and Survival of Traditional Heirloom Vegetable Varieties in the Southern Appalachian Mountains of Western North Carolina. Agriculture and Human Values 25 (1):121-134.
    Southern Appalachia is unique among agroecological regions of the American South because of the diverse environmental conditions caused by its mountain ecology, the geographic and commercial isolation of the region, and the relative cultural autonomy of the people that live there. Those three criteria, combined with a rich agricultural history and the continuance of the homegardening tradition, make southern Appalachia an area of relatively high crop biodiversity in America. This study investigated the history and survival of traditional heirloom vegetable (...)
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  10.  5
    Judith Carney (1991). Indigenous Soil and Water Management in Senegambian Rice Farming Systems. Agriculture and Human Values 8 (1-2):37-48.
    Considerable attention has focussed on the potential of indigenous agricultural knowledge for sustainable development. Drawing upon fieldwork on the soil and water management principles of rice farming systems in Senegambia, this paper examines the potential of the traditional system for a sustainable food security strategy. Problems with pumpirrigation are reviewed as well as previous efforts in swamp rice development. It is argued that sustainability depends on more than ecological factors and in particular, requires sensitivity to socio-economic parameters such (...)
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  11.  15
    Jesper Rasmussen, Vibeke Langer & Hugo Fjelsted Alrøe (2006). Bias in Peer Review of Organic Farming Grant Applications. Agriculture and Human Values 23 (2):181-188.
    Peer reviews of 84 organic farming grant applications from Sweden were analyzed to determine whether the reviewers’ affiliation to one of two types of agriculture (i.e., organic and conventional) influenced their reviews. Fifteen reviewers were divided into three groups: (1) scientists with experience in organic farming research; (2) scientists with no experience in organic farming research; and (3) users of organic farming research. The two groups of scientists assessed the societal relevance and scientific quality of the (...)
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  12.  6
    Peggy F. Barlett, Linda Lobao & Katherine Meyer (1999). Diversity in Attitudes Toward Farming and Patterns of Work Among Farm Women: A Regional Comparison. [REVIEW] Agriculture and Human Values 16 (4):343-354.
    Attention to diversity in women's attitudes toward farming and in women's patterns of farm work activity expands our understanding of the linkage between agrarian structure, regional history, and the behavior and values of individual farm women. We combine several disciplinary and methodological approaches to reveal patterns in work and values in a Southern case and then verify the existence of similar patterns in the Midwest. Two divergent conceptions of women's relationship to farm and marital partnership were (...)
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  13.  4
    Sheron L. Randolph & Rickie Sanders (1992). Female Farmers in the Rwandan Farming System: A Study of the Ruhengeri Prefecture. [REVIEW] Agriculture and Human Values 9 (1):59-66.
    The purpose of this paper has been to focus on two aspects of development—agricultural production in the small central African country of Rwanda, and the role of 1890 Land-Grant institutions in international development. While a discussion of female farmers in the Ruhengeri Prefecture of Rwanda represents the primary focus of this paper, the second focus is the means by which this and other such research is possible. The findings from the Rwandan study are in keeping with those found in other (...)
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  14.  4
    Arindam Samaddar & Prabir Kumar Das (2008). Changes in Transition: Technology Adoption and Rice Farming in Two Indian Villages. [REVIEW] Agriculture and Human Values 25 (4):541-553.
    The economic impacts of the Green Revolution have been studied widely, but not its social-cultural effects on different farming communities. The adoption of high yielding varieties (HYVs) of rice changed the nature of rice farming in the two West Bengal villages of Padulara and Naigachi. The villages present an interesting contrast of socio-economic and cultural change due to the differences in the level of adoption of agricultural technologies. This study documents the social and cultural impacts of agricultural technology (...)
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  15.  15
    Christine Leeb (2011). The Concept of Animal Welfare at the Interface Between Producers and Scientists: The Example of Organic Pig Farming. Acta Biotheoretica 59 (2):173-183.
    In organic farming animal welfare is one important aspect included in the internationally agreed organic principles of health, ecology, fairness and care (IFOAM 2006), reflecting expectation of consumers and farmers. The definition of organic animal welfare includes—besides traditional terms of animal welfare—‘regeneration’ and ‘naturalness’. Organic animal welfare assessment needs to reflect this and use complex parameters, include natural behaviour and a systemic view. Furthermore, various parties with seemingly conflicting interests are involved, causing ethical dilemmas, such as the use (...)
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  16.  15
    K. Boogaard Birgit, B. Bock Bettina, J. Oosting Simon, S. C. Wiskerke Johannes & J. der Zijpp Akkvane (forthcoming). Social Acceptance of Dairy Farming: The Ambivalence Between the Two Faces of Modernity. Journal of Agricultural and Environmental Ethics.
    Society’s relationship with modern animal farming is an ambivalent one: on the one hand there is rising criticism about modern animal farming; on the other hand people appreciate certain aspects of it, such as increased food safety and low food prices. This ambivalence reflects the two faces of modernity: the negative (exploitation of nature and loss of traditions) and the positive (progress, convenience, and efficiency). This article draws on a national survey carried out in the Netherlands that aimed (...)
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  17. Stephen R. L. Clark (1999). Decent Conduct Toward Animals: A Traditional Approach. Teorema: International Journal of Philosophy 18 (3):61-83.
    The Bishop of Questoriana has recently asked for a pontifical document ‘furnishing a doctrinal foundation of love and respect for life existing on the earth’. Mainstream moralists have urged, since the Axial Era, that it is human life that most demands love and respect. We realize and perfect our own humanity by recognizing humanity in every other, of whatever creed or race. Realizing that biological species are not natural kinds, more recent moralists have hoped to found moral decency either on (...)
     
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  18.  4
    Bert Theunissen (2008). Breeding Without Mendelism: Theory and Practice of Dairy Cattle Breeding in the Netherlands 1900-1950. [REVIEW] Journal of the History of Biology 41 (4):637 - 676.
    In the 1940s and 1950s, Dutch scientists became increasingly critical of the practices of commercial dairy cattle breeders. Milk yields had hardly increased for decades, and the scientists believed this to be due to the fact that breeders still judged the hereditary potential of their animals on the basis of outward characteristics. An objective verdict on the qualities of breeding stock could only be obtained by progeny testing, the scientists contended: the best animals were those that produced the most productive (...)
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  19.  14
    Mark Moritz (2010). Crop–Livestock Interactions in Agricultural and Pastoral Systems in West Africa. Agriculture and Human Values 27 (2):119-128.
    Driven by population pressures on natural resources, peri-urban pastoralists in the Far North Province of Cameroon have recently intensified livestock production in their traditional pastoral system by feeding their cattle cottonseed cakes and other agricultural byproducts to cope with the disappearance of rangelands typically available through the dry season. Although the crop–livestock interactions in this altered intensive pastoral system seem similar to alterations recently named in mixed-farming systems in West Africa, they are distinctly different and would require a (...)
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  20.  13
    Rafael Caballero (2009). Stakeholder Interactions in Castile-La Mancha, Spain's Cereal-Sheep System. Agriculture and Human Values 26 (3):219-231.
    Large tracts of European rural land, mostly in the less favored areas (LFA), are devoted to low-inputs and large scale grazing systems (LSGS) with potential environmental and social functions. Although these LSGS may provide harbor for a good part of European nature values, their continuity is facing contrasting threats of intensification and abandonment. These areas, however, may be characterized by particular grazing structures and social dynamics of change that should be unveiled prior to attempts to devise rural development strategies or (...)
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  21.  23
    Ryunosuke Kikuchi (2012). Captive Bears in Human–Animal Welfare Conflict: A Case Study of Bile Extraction on Asia's Bear Farms. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (1):55-77.
    Bear bile has long been used in the Asian traditional pharmacopoeia. Bear farming first started in China ~30 years ago in terms of reducing the number of poached bears and ensuring the supply of bear bile. Approximately 13,000 bears are today captivated on Asia’s bear farms: their teeth are broken and the claws are also pulled out for the sake of human safety; the bears are imprisoned in squeeze cages for years; and a catheter is daily inserted into (...)
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  22.  24
    G. O. Anoliefo, O. S. Isikhuemhen & N. R. Ochije (2003). Environmental Implications of the Erosion of Cultural Taboo Practices in Awka-South Local Government Area of Anambra State, Nigeria: 1. Forests, Trees, and Water Resource Preservation. [REVIEW] Journal of Agricultural and Environmental Ethics 16 (3):281-296.
    Cultural taboos and their sanctionshave helped to check abuse of the environmentat least among the local people. The disregardfor these traditional checks and balancesespecially among Christians has adverselyaffected their enforcement at this time. Theenvironment and culture preservation inAwka-South were investigated. The faithfulobservance of the traditional laws in the studyarea was attributed to the fact that Awka-Southarea had remained occupied by the same peoplefor centuries. The study showed that thepreserved forests and their shrines in Nibotown have largely remained intact. (...)
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  23.  26
    M. B. M. Bracke, K. H. De Greef & H. Hopster (2005). Qualitative Stakeholder Analysis for the Development of Sustainable Monitoring Systems for Farm Animal Welfare. Journal of Agricultural and Environmental Ethics 18 (1):27-56.
    Continued concern for animal welfare may be alleviated when welfare would be monitored on farms. Monitoring can be characterized as an information system where various stakeholders periodically exchange relevant information. Stakeholders include producers, consumers, retailers, the government, scientists, and others. Valuating animal welfare in the animal-product market chain is regarded as a key challenge to further improve the welfare of farm animals and information on the welfare of animals must, therefore, be assessed objectively, for instance, through monitoring. Interviews with (...)
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  24.  5
    J. Sousa Silva (1988). The Contradictions of the Biorevolution for the Development of Agriculture in the Third World: Biotechnology and Capitalist Interest. [REVIEW] Agriculture and Human Values 5 (3):61-70.
    All biotechnology-related promises are based upon its technological potential; yet, many of these promises assure the solution for chronic socio-economic problems in the Third World through a new technological revolution in agriculture. The forecasting is that such a revolution will start delivering its most profound impact early in the 21st century. However, 11 years before the year 2000, a critical analysis of its promises against its current trends indicates that the future use and impact of biotechnology in the Third World (...)
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  25.  21
    Carolin Demuth (2013). Handling Power-Asymmetry in Interactions with Infants: A Comparative Socio-Cultural Perspective. Interaction Studies 14 (2):212-239.
    Interaction between adults and infants by nature constitutes a strong powerasymmetry relationship. Based on the assumption that communicative practices with infants are inseparably intertwined with broader cultural ideologies of good child care, this paper will contrast how parents in two distinct socio-cultural communities deal with power asymmetry in interactions with 3-months old infants. The study consists of a microanalysis of videotaped free play mother-infant interactions from 20 middle class families in Muenster, Germany and 20 traditional farming Nso families (...)
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  26.  7
    Sam L. J. Page & Helán E. Page (1991). Western Hegemony Over African Agriculture in Southern Rhodesia and its Continuing Threat to Food Security in Independent Zimbabwe. Agriculture and Human Values 8 (4):3-18.
    Zimbabwe's communal farmers are now less food secure than they were two generations ago. The roots of this decline lie not only in the confinement of Africans to marginal land but also in the historic forced replacement of their sustainable, indigenous farming system with one whose productivity now relies on the use of large amounts of expensive chemical inputs. Environmentally-friendly, traditional farming practices such as pyro-culture, minimum tillage, mixed cropping, and bush fallowing were completely wiped out and (...)
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  27.  27
    Emily Brady (2006). The Aesthetics of Agricultural Landscapes and the Relationship Between Humans and Nature. Ethics, Place and Environment 9 (1):1 – 19.
    The continuum between nature and artefact is occupied by objects and environments that embody a relationship between natural processes and human activity. In this paper, I explore the relationship that emerges through human interaction with the land in the generation and aesthetic appreciation of industrial farming in contrast to more traditional agricultural practices. I consider the concept of a dialectical relationship and develop it in order to characterise the distinctive synthesising activity of humans and nature which underlies cultivated (...)
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  28.  19
    Jeffrey Burkhardt (1988). Crisis, Argument, and Agriculture. Journal of Agricultural and Environmental Ethics 1 (2):123-138.
    Scholarly critics such as Wendell Berry, as well as the popular media, frequently refer to problems associated with agriculture as the agricultural crisis or the farm crisis. Despite the identification of a problem or problems as symptomatic of this crisis, scant attention is paid to why the situation is a social crisis as opposed to a problem, tragedy, trend, or simple change in the structure of agriculture. This paper analyzes the use of social crisis as applied to the state of (...)
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  29.  7
    Stuart Rachels, Essays by Stuart Rachels.
    Over the last fifty years, traditional farming has been replaced by industrial farming. Unlike traditional farming, industrial farming is abhorrently cruel to animals, environmentally destructive, awful for rural America, and wretched for human health. In this essay, I document those facts, explain why the industrial system has become dominant, and argue that we should boycott industrially produced meat. Also, I argue that we should not even kill animals humanely for food, given our uncertainty about (...)
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  30.  4
    Cristian Timmermann, Henk van den Belt & Michiel Korthals (2010). Climate-Ready GM Crops, Intellectual Property and Global Justice. In Carlos Maria Romeo Casabona, Leire Escajedo San Epifanio & Aitziber Emaldi Cirión (eds.), Global food security: ethical and legal challenges. Wageningen Academic Publishers 153-158.
    So-called climate-ready GM crops can be of great help in adapting to a changing climate. Climate change, caused in great part by anthropogenic greenhouse gases released in the atmosphere since the industrial revolution by the developed world, is felt much stronger in the developing world, causing unexpected droughts and floods that will cause large harvest loss, leading to more hunger and malnutrition, rising death tolls and disease vulnerability. The current intellectual property regime (IPR) strikes an unfair balance (...)
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  31. John D. Pringle (2014). The Unprecedented Lead-Poisoning Outbreak: Ethical Issues in a Troubling Broader Context. Public Health Ethics 7 (3):301-305.
    This article is in response to Wurr and Cooney’s Case Discussion entitled ‘Ethical dilemmas in population-level treatment of lead poisoning in Zamfara State, Nigeria’. The Case Discussion draws attention to Médecins Sans Frontières’ (MSF’s) remarkable achievement of providing the world’s first population-level treatment for severe lead poisoning. Wurr and Cooney raise two key ethical issues: treatment in the face of ongoing exposure, and withdrawal from program. Having participated in the emergency response to the lead-poisoning outbreak, I reflect on the Case (...)
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  32. Jonny Anomaly (2015). What's Wrong with Factory Farming? Public Health Ethics 8 (3):phu001.
    Factory farming continues to grow around the world as a low cost way of producing animal products for human consumption. But many of the practices associated with intensive animal farming have been criticized by public health professionals and animal welfare advocates. The aim of this essay is to raise three independent moral concerns with factory farming, and to explain why these practices flourish despite the cruelty inflicted on animals and the public health risks imposed on people. I (...)
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  33. Evelyn B. Pluhar (2010). Meat and Morality: Alternatives to Factory Farming. [REVIEW] Journal of Agricultural and Environmental Ethics 23 (5):455-468.
    Scientists have shown that the practice of factory farming is an increasingly urgent danger to human health, the environment, and nonhuman animal welfare. For all these reasons, moral agents must consider alternatives. Vegetarian food production, humane food animal farming, and in-vitro meat production are all explored from a variety of ethical perspectives, especially utilitarian and rights-based viewpoints, all in the light of current U.S. and European initiatives in the public and private sectors. It is concluded that vegetarianism and (...)
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  34. Ramona Cristina Ilea (2009). Intensive Livestock Farming: Global Trends, Increased Environmental Concerns, and Ethical Solutions. Journal of Agricultural and Environmental Ethics 22 (2):153-167.
    By 2050, global livestock production is expected to double—growing faster than any other agricultural sub-sector—with most of this increase taking place in the developing world. As the United Nation’s four-hundred-page report, Livestock’s Long Shadow: Environmental Issues and Options , documents, livestock production is now one of three most significant contributors to environmental problems, leading to increased greenhouse gas emissions, land degradation, water pollution, and increased health problems. The paper draws on the UN report as well as a flurry of other (...)
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  35.  7
    Amy Trauger, Carolyn Sachs, Mary Barbercheck, Kathy Brasier & Nancy Ellen Kiernan (2010). “Our Market is Our Community”: Women Farmers and Civic Agriculture in Pennsylvania, USA. [REVIEW] Agriculture and Human Values 27 (1):43-55.
    Civic agriculture is characterized in the literature as complementary and embedded social and economic strategies that provide economic benefits to farmers at the same time that they ostensibly provide socio-environmental benefits to the community. This paper presents some ways in which women farmers practice civic agriculture. The data come from in-depth interviews with women practicing agriculture in Pennsylvania. Some of the strategies women farmers use to make a living from the farm have little to do with food or agricultural products, (...)
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  36. Keqian Xu (2009). 儒家思想与中国传统文化的价值优先观(Confucianism and the Value Priority in Traditional Chinese Culture). 孔子研究 Confucius Studies 2009 (2):22-27.
    Confucianism has a deep influence on the opinion of value priority in traditional Chinese culture, which consider the value of morality prior to that of utility; the value of moral merit prior to that of intelligent; the value of group prior to that of individuals; the value of peace and safety prior to that of freedom and liberty; the value of harmony prior to that of conflict. This kind of value priority has performed very important and positive functions in (...)
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  37. Matthew C. Halteman (2011). Varieties of Harm to Animals in Industrial Farming. Journal of Animal Ethics 1 (2):122-131.
    Skeptics of the moral case against industrial farming often assert that harm to animals in industrial systems is limited to isolated instances of abuse that do not reflect standard practice and thus do not merit criticism of the industry at large. I argue that even if skeptics are correct that abuse is the exception rather than the rule, they must still answer for two additional varieties of serious harm to animals that are pervasive in industrial systems: procedural harm and (...)
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  38.  8
    Timothy Vos (2000). Visions of the Middle Landscape: Organic Farming and the Politics of Nature. [REVIEW] Agriculture and Human Values 17 (3):245-256.
    The proposed federal regulation oforganic agriculture in the United States raisesquestions both about the nature and character oforganic farming, as well as its relation to theagro-food system at large. The regulatory process hasengendered a public debate about conventional andalternative approaches to agricultural production,which in turn raises issues of environmental politicsand society-nature relations. An analysis oftranscripts from public hearings, organic farmingmovement literature, and interviews with organicpractitioners and advocates reveals the broaderecological, social, and political ramifications. Inexamining the proposed federal rule and (...)
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  39.  20
    Linda Lobao & Curtis W. Stofferahn (2008). The Community Effects of Industrialized Farming: Social Science Research and Challenges to Corporate Farming Laws. [REVIEW] Agriculture and Human Values 25 (2):219-240.
    Social scientists have a long history of concern with the effects of industrialized farming on communities. Recently, the topic has taken on new importance as corporate farming laws in a number of states are challenged by agribusiness interests. Defense of these laws often requires evidence from social science research that industrialized farming poses risks to communities. A problem is that no recent journal articles or books systematically assess the extent to which research to date provides evidence of (...)
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  40.  61
    Luis M. Augusto (2013). Unconscious Representations 1: Belying the Traditional Model of Human Cognition. [REVIEW] Axiomathes 23 (4):1-19.
    The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can be processed (...)
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  41. Nancy M. Williams (2008). Affected Ignorance and Animal Suffering: Why Our Failure to Debate Factory Farming Puts Us at Moral Risk. [REVIEW] Journal of Agricultural and Environmental Ethics 21 (4):371-384.
    It is widely recognized that our social and moral environments influence our actions and belief formations. We are never fully immune to the effects of cultural membership. What is not clear, however, is whether these influences excuse average moral agents who fail to scrutinize conventional norms. In this paper, I argue that the lack of extensive public debate about factory farming and, its corollary, extreme animal suffering, is probably due, in part, to affected ignorance. Although a complex phenomenon because (...)
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  42.  17
    Vonne Lund & Helena Röcklinsberg (2001). Outlining a Conception of Animal Welfare for Organic Farming Systems. Journal of Agricultural and Environmental Ethics 14 (4):391-424.
    The concept of animal welfare refersto the animal''s quality of life. The choice ofdefinition always reflects some basicvaluation. This makes a particular conceptionof welfare value-dependent. Also, the animalhusbandry system reflects certain values oraims. The values reflected in the chosenconception of animal welfare ought tocorrespond to values aimed for in the husbandrysystem. The IFOAM Basic Standards and otherwritings dealing with organic animal husbandryshould be taken as a departure point for adiscussion of how to interpret the conceptionof welfare in organic farming (...)
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  43.  24
    Vikram S. Negi & R. K. Maikhuri (2013). Socio-Ecological and Religious Perspective of Agrobiodiversity Conservation: Issues, Concern and Priority for Sustainable Agriculture, Central Himalaya. [REVIEW] Journal of Agricultural and Environmental Ethics 26 (2):491-512.
    A large section of the population (70%) of Uttarakhand largely depends upon agricultural based activities for their livelihood. Rural community of the mountains has developed several indigenous and traditional methods of farming to conserve the crop diversity and rejoice agrodiversity with religious and cultural vehemence. Traditional food items are prepared during occasion, festivals, weddings, and other religious rituals from diversified agrodiversity are a mean to maintain agrodiversity in the agriculture system. Agrodiversity is an insurance against disease and (...)
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  44.  8
    Shannon Sullivan, Elizabeth Mccann, Raymond De Young & Donna Erickson (1996). Farmers' Attitudes About Farming and the Environment: A Survey of Conventional and Organic Farmers. [REVIEW] Journal of Agricultural and Environmental Ethics 9 (2):123-143.
    Farmers have been characterized as people whose ties to the land have given them a deep awareness of natural cycles, appreciation for natural beauty and sense of responsibility as stewards. At the same time, their relationship to the land has been characterized as more utilitarian than that of others who are less directly dependent on its bounty. This paper explores this tension by comparing the attitudes and beliefs of a group of conventional farmers to those of a group of organic (...)
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  45.  21
    Hugo Fjelsted Alrøe, Mette Vaarst & Erik Steen Kristensen (2001). Does Organic Farming Face Distinctive Livestock Welfare Issues? – A Conceptual Analysis. Journal of Agricultural and Environmental Ethics 14 (3):275-299.
    The recent development and growth oforganic livestock farming and the relateddevelopment of national and internationalregulations has fueled discussions amongscientists and philosophers concerning theproper conceptualization of animal welfare.These discussions on livestock welfare inorganic farming draw on the conventionaldiscussions and disputes on animal welfare thatinvolve issues such as different definitions ofwelfare (clinical health, absence of suffering,sum of positive and negative experiences,etc.), the possibility for objective measuresof animal welfare, and the acceptable level ofwelfare. It seems clear that livestock welfareis a value-laden (...)
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  46.  14
    Les Mitchell (2011). Moral Disengagement and Support for Nonhuman Animal Farming. Society and Animals 19 (1):38-58.
    Nonhuman animal farming, by its fundamental nature, involves a greater or lesser degree of ill treatment and oppression. Definitions of abuse or cruelty in relation to nonhumans, however, are inconsistent and ambiguous. People support nonhuman farming by purchasing its products, but the majority of people do not themselves mistreat nonhumans. How can this incongruity be explained? Any account is likely to be complex, but work in experimental psychology has identi- fied a number of conditions that can contribute toward (...)
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  47.  16
    Aceme Nyika (2007). Ethical and Regulatory Issues Surrounding African Traditional Medicine in the Context of Hiv/Aids. Developing World Bioethics 7 (1):25–34.
    ABSTRACTIt has been estimated that more than 80% of people in Africa use traditional medicine . With the HIV/AIDS epidemic claiming many lives in Africa, the majority of people affected rely on TM mainly because it is relatively affordable and available to the poor populations who cannot afford orthodox medicine. Whereas orthodox medicine is practiced under stringent regulations and ethical guidelines emanating from The Nuremburg Code,1 African TM seems to be exempt from such scrutiny. Although recently there have been (...)
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  48.  22
    Ingrid Olesen, Anne Ingeborg Myhr & G. Kristin Rosendal (2011). Sustainable Aquaculture: Are We Getting There? Ethical Perspectives on Salmon Farming. [REVIEW] Journal of Agricultural and Environmental Ethics 24 (4):381-408.
    Aquaculture is the fastest growing animal producing sector in the world and is expected to play an important role in global food supply. Along with this growth, concerns have been raised about the environmental effects of escapees and pollution, fish welfare, and consumer health as well as the use of marine resources for producing fish feed. In this paper we present some of the major challenges salmon farming is facing today. We discuss issues of relevance to how to ensure (...)
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  49.  14
    Lawrence Cahoone (2009). Hunting as a Moral Good. Environmental Values 18 (1):67 - 89.
    I argue that hunting is not a sport, but a neo-traditional cultural trophic practice consistent with ecological ethics, including a meliorist concern for animal rights or welfare. Death by hunter is on average less painful than death in wild nature. Hunting achieves goods, including trophic responsibility, ecological expertise and a unique experience of animal inter-dependence. Hunting must then be not only permissible but morally good wherever: a) preservation of ecosystems or species requires hunting as a wildlife management tool; and/or (...)
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    Marie-Louise Risgaard, Pia Frederiksen & Pernille Kaltoft (2007). Socio-Cultural Processes Behind the Differential Distribution of Organic Farming in Denmark: A Case Study. [REVIEW] Agriculture and Human Values 24 (4):445-459.
    Conversion to organic farming, along with its associated driving forces and barriers, has been explored intensively over the past decade, while studies on the distribution and impacts of local socio-cultural processes in relation to conversion to and diffusion of organic farming have been scarce. The concentration of organic farms in Denmark differs according to county and, moreover, there appears to be large within-county variation in the density of organic farms. The present study explores local aspects of conversion (...)
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