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Illegal, Unreported and Unregulated (IUU) fishing is one of the most complex and serious environmental crimes affecting marine ecosystems around the globe and depriving coastal communities of vital subsistence resources. Many strategies have been developed to deal with the problem in hopes to eventually eradicate it. This chapter will review a total of 163 approaches implemented around the world, and classify these interventions according to the 25 techniques of situational crime prevention (SCP), one of the most effective crime reduction measures frequently used to deal with a variety of crime problems. This chapter will analyse what types of techniques are most and least frequently used and why; note similarities and differences among these intervention strategies; as well as examine whether there is a distinct difference between developed and developing countries in their use of particular SCP measures to combat IUU fishing. This chapter will also present examples of particularly interesting initiatives, and propose new ways forward.

Recent efforts to go beyond gross domestic product as a measure of economic performance raise important questions about the nature of the economy, including: what is the best measure of a sound, flourishing economy, and what is the purpose of ‘doing well’ in economic terms? One possible measure of the soundness of an economy is the extent to which it results in better lives for humans – a thought that has inspired measures such as the Human Development Index, among others. In the bigger picture, a sound, flourishing economy should also be consistent with good, and perhaps optimal, lives for non-humans, and well-functioning ecosystems. On this measure, economics should not be an altogether anthropocentric enterprise. To go beyond anthropocentric notions of economic performance, a degree of integration between economics, philosophy and biology is required, with Umwelt theory and biosemiotics indicating a way forward. A merely economic outlook can easily lead to the commodification of each and every organism and natural resource, thus neglecting the agency, interests and intrinsic value of animals and other non-humans. To truly ‘serve all’ in an Anthropocene-era world, where the living conditions of practically all organisms on the planet are affected by human economic activities, economists need to acknowledge that there are economic stakeholders beyond humans. This would make economics more compatible with current outlooks in normative ethics with regard to the value of animals, biodiversity, etc., and could be part of a radical reconceptualization of the nature of the economy, in which economic value is situated within value theory in a wider sense.

This chapter will discuss understandings of forms of sustainable political economy within the context of sustainability in the community. Essentially, it will examine the issues which emerge when a community favours a green economic model within the context of the now largely discredited neo-liberal framework that never valued notions of sustainability, and is now largely in crisis due to the market decline and ‘credit crunch’. In addition, the section will outline the significance of community-based political economy for the development of sustainable forms of justice. A sustainable form of political economy incorporates particular concerns, such as ‘the geographical scope of production for local needs, and the exposing and combating the institutions and power structures that lead to poverty and lack of local control’ (Kennet & Heinemann, 2006, p. 78). Under the neo-liberal system, a dichotomy existed between community development and the dominant, yet ultimately unsustainable, growth-based form of political economy.

In this chapter, I present the philosophical pillars of a Southern green criminology. I develop this work by asking ultimate questions. First, I argue that green criminology has yet to establish and develop the most important fundamental premises that every inquiry must have – ontological, epistemological and methodological premises. To fill that gap, I examine the philosophical beliefs that guide, sustain and legitimise environmental discrimination as well as its preventive practices. Building on that analysis, I present two major philosophies – atomistic and Gestalt – that are overarching worldviews that guide our interactions with nature. I establish a Gestalt philosophy as an inquiry paradigm that can serve as the basis of a Southern green criminology.

To further develop research methodologies for multi-species ethnographic fieldwork, based on researcher's experiences with multi-species fieldwork in private wildlife conservancies in South Africa and inspired by San tracking techniques.

Reflections on methodological lessons learnt during multi-species ethnographic fieldwork in South Africa. The approach is rather “Maanenesque” in telling various types of tales of the field. These tales also implicitly show how all-encompassing ethnographic fieldwork and its accompanying reflexivity are; there is never time for leisure in ethnographic fieldwork.

That developing fieldwork methodologies in multi-species ethnographic research confronts researchers with the explicit need for and training in multi-sensory methods and interpretations, inspired by “the art of tracking” of the San.

Comes up with a concrete suggestion for a sequence of research methods for multi-species ethnography based on the trials and tribulations of a multi-species ethnographer's experiences in South Africa and inspired by San tracking techniques.

The authors articulate a posthuman politics of hope to unpack the richly embodied personal experiences and web of relationalities formed through repeated encounters with insects. Interrogating insect speciesism teaches to extend the authors’ compassion and live symbiotically with insects. The authors focus on the narrative of insect decline as impacted by colonialism and white supremacy, enabling insect speciesism to flourish alongside exploitation of other human and nonhuman creatures.

The authors pay particular attention the use of everyday language and framing of insects to “other” them, thereby trivializing and demonizing their existence, including “it's *just* a bug” or “they are pests.” Insect speciesism employs similar rhetoric reinforcing discrimination patterns of other nonhuman animals and humans. The authors focus on the unexpected encounters with insects in domestic spaces, such as an office desk, and through the multispecies space of “the allotment.”

The authors reflect on two possible posthuman futures: one where insect speciesism is entrenched and unrepentant; the second a decolonized society where we aspire to live a more compassionate and non-violent existence amidst these remarkable and brilliant creatures we owe our very existence on Earth.

One of the most profound lessons of the crisis-driven epoch of the Anthropocene is this: our existence on Earth is intimately bound with the flourishing of all forms of life. This includes complex multispecies encounters between humans and insects, an area of enquiry widely neglected across the social sciences. Faced with imminent catastrophic decline and extinction of insect and invertebrate populations, human relationships with these fellow Earthlings are deserving of further attention.

Social movements are sites of knowledge production. Green criminologists are interested in activism both as an informal response to environmental harms/crimes and in their explorations of the possibility of activist green criminology. In this chapter, the author calls attention to a related issue – the significance of knowledge produced in social movements. Drawing on her study of the resistance movements against hydropower in Turkey, the author discusses how movement knowledge can contribute to green criminology in relation to the (i) complexity of harm and victimisation; (ii) politics of knowledge in identifying harm; and (iii) limits of formal processes in preventing harm. The author concludes by highlighting the importance of recognising activists as subjects who produce knowledge, in academic engagement with activism.

Many of the human communities that comprise the South have cosmologies that place human and nonhuman animals on a continuum. Culturism, with its foreign logic and dynamics, has broken this continuum, thereby fuelling speciesist practices. In this chapter, I portray the deep relation that some rural Southern communities have with nonhuman animals, and analyse some of the imposed logics that lead the South to abuse nonhuman animals while denying that what they are doing is mistreatment.

The capability approach is a normative framework that seeks to evaluate the quality of life through the evaluation of individual freedoms. It is behind the Human Development Index and it is increasingly applied in educational research, mostly in topics related to inequalities and curriculum development. This chapter provides an overview of the use of the capability approach in higher education. It first outlines its two versions, the evaluative version of Sen and the relational version of Nussbaum, arguing their complementary nature. Second, it points out its major critiques, namely the difficulties in its operationalisation. Finally, it reviews some examples of its application in higher education research, focusing mostly in Western-based contributions.