Olve Krange

A Wolf at the Gate: The Anti-Carnivore Alliance and the Symbolic Construction of Community

Controversies over the return of large carnivores (e.g. wolves) are often interpreted as clashes between rural traditionalism and urban modernity. Rural communities, however, have never been culturally monolithic, and modernization increases their diversity. However, the popular image is one of rural communities united against vermin and urban romantics. An important reason for this is probably the successful construction of the anti-carnivore front as a last line of defence against destructive forces threatening rural life. Drawing on examples from a study in Osterdalen, Norway, the struggle against wolf protection is discussed as an instance of symbolic construction of community. Images of a threatened community are vital to the self-understanding of the wolf adversaries, but cleavages run through the alliance. Three principal groups may be identified: sheep farmers, landowners who lease hunting, and people with strong ties to traditional land use practices (primarily hunting) and a rural working-class culture. These groups have not always been allies, and conflicts of interest run through the ‘resistance front’. The task here is to identify the social forces that now bring them together, and to explain why the carnivore issue is well suited as a significant component in their symbolic construction of community.

Cry Wolf!: Narratives of Wolf Recovery in France and Norway*

Due to strict protection through the last decades, wolves have returned to many areas from which they have been absent for a long time. This is a conservation success story, but the wolves also cause conflicts wherever they arrive. We have studied the situation in South-Eastern Norway and in the French Alps, where the conflict patterns are similar. Diverging interpretations of the situation are supported by narratives, and two varieties have become increasingly significant in both countries. Rumors about the secret reintroduction of wolves are common among wolf adversaries. Another narrative, important to the pro-wolf camp, is based on the notion that particular sheep husbandry practices (unattended rough grazing) are unique to either Norway or France - whereas there are in fact more similarities than differences. Yet, while the reintroduction-conspiracy rumors are ridiculed, the notion of unique national conflict patterns has achieved a status almost of official truth. Furthermore, the story about natural wolf recovery is itself a value-laden narrative, and not only “scientific fact”. The different status of these narratives tell us something about power relations: Given their different social basis, it seems relevant to consider the national uniqueness image and the natural recovery theory as tightly interwoven with symbolic power, and the reintroduction conspiracy rumors as similarly interwoven with patterns of cultural resistance.

When the lads go hunting: The ‘Hammertown mechanism’ and the conflict over wolves in Norway

Rural communities are changing. Depopulation and unemployment is accompanied by the advance of new perspectives on nature, where protection trumps resource extraction. These developments are perceived as threatening by rural working-class people with close ties to traditional land use – a situation they often meet with cultural resistance. Cultural resistance is not necessarily launched against institutionalized power, nor does it necessarily imply a desire for fundamental social change. It should rather be seen as a struggle for autonomy. However, autonomy does not entail influence outside the cultural realm. Struggles to uphold traditional rural lifestyles – for example by denouncing the current nature conservation regime – could be understood in much the same conceptual framework as Willis employed in ‘Learning to labour’. Based on an ethnographic study of the conflicts over wolf protection, we demonstrate that ‘the Hammertown mechanism’ is of a more general nature than often implied in the discussion of Willis’ work.

Reflexive tradition Young working–class hunters between wolves and modernity

This article is based on a qualitative study of young working–class men who are dedicated hunters and hardcore wolf adversaries. Our aim is to make sense of their attitudes and practices regarding the re–appearance of wolves. They see the wolves as impeding their life projects: being hunters and outdoorsmen. Therefore, we discuss attitude formation in the light of theories of identity, paying special attention to the idea that identity formation is strongly affected by individualization in ‘late modernity’. Norwegian media tend to depict rural ways of life as rooted in traditionalism, implying an antagonism between the modern and the traditional along an urban–rural axis. Yet, even if important choices made by the young men include distinct elements of local tradition, these choices are no less reflexive than those made by more mobile peers. The article argues that the young hunters are simultaneously traditional and modern and that they transgress such artificial antagonisms through their everyday practices.

Youth and the environmental movement: symbolic inclusions and exclusions

The present study set out to use qualitative interviews in an effort to understand why young people from highly educated groups, especially from ‘non-productive’ sectors of the economy (public services, teaching, etc.), are found to have a relatively strong affinity to the environmental movement. Young people aged 15–20, who were members of organizations associated with the protection of or use of nature, were interviewed. In conclusion, we suggest that to some extent the class differences can be interpreted in the light of forms of symbolic inclusions and exclusions. There are a number of ‘symbolic fences’ that working-class youngsters have to cross in order to become members of an environmental organization. These fences are related to: the style and cultural identity of the members, expectations of a sort of self-enclosure as part of participation in the organization, the somewhat androgynous gender-identity of the members, the perceptions of nature that are dominant among the members and the organizations intellectual image.

Approval of Wolves in Scandinavia: A Comparison Between Norway and Sweden

ABSTRACT Based on Norwegian and Swedish representative national samples, and samples from areas with large mammalian carnivores present, we investigated whether well-known predictors for approval of wolves may explain between-country differences. Swedes were in general more positive than Norwegians were, while respondents in large carnivore areas, regardless of nationality, were less positive. The profile of those who approved wolf presence was the same in all samples. The difference between the samples was greater in Sweden, indicating that the relationship between urbanized and rural areas is more polarized in Sweden compared to Norway. We suggest this to be an effect of the fact that Norway’s large carnivore and agriculture policies favor the rural population, and of a higher degree of urbanization in Sweden. We recommend future studies to look into the different power relations between people living in urban and rural areas, comparing countries with different degree of urbanization.

Cool dudes in Norway: climate change denial among conservative Norwegian men

ABSTRACT In their article ‘Cool dudes: The denial of climate change among conservative white males in the United States’ the authors state: ‘Clearly the extent to which the conservative white male effect on climate change denial exists outside the US is a topic deserving investigation.’ Following this recommendation, we report results from a study in Norway. McCright and Dunlap argue that climate change denial can be understood as an expression of protecting group identity and justifying a societal system that provides desired benefits. Our findings resemble those in the US study. A total of 63 per cent of conservative males in Norway do not believe in anthropogenic climate change, as opposed to 36 per cent among the rest of the population who deny climate change and global warming. Expanding on the US study, we investigate whether conservative males more often hold what we term xenosceptic views, and if that adds to the ‘cool dude-effect’.1 Multivariate logistic regression models reveal strong effects from a variable measuring ‘xenosceptic cool dudes’. Interpreting xenoscepticism as a rough proxy for right leaning views, climate change denial in Norway seems to merge with broader patterns of right-wing nationalism.