This paper focusses on a conceptual overview of ways to address a comprehensive analysis of ecosystem services (ES) in a country as large and heterogeneous as Russia. As a first step, a methodology for assessing the services for the federal subjects of Russia was chosen, i.e., its constituent provinces and similar entities, in physical terms. Russia harbors a great diversity of natural conditions and ecosystems which are suppliers of ES, and likewise a variety of the socio-economic conditions that shape the demand for these services and their consumption. The methodological approach described permits several important tasks to be addressed: the evaluation of the degree of satisfaction of people's needs for ES, the identification of ecological donor and acceptor regions, and zoning of the country's territory for ES assessment. The next step is to prepare a prototype of a National Report on ES in Russia, for which we are presenting the planned structure.
Previous research that has tried to identify the personal values that best explain variance in pro-environmental attitudes tended to focus on biospheric and universalism values. This paper examines the importance of self-direction as a value underlying young people's inclination to adopt pro-environmental behaviors and environmental activism. We expect that individuals who emphasize a self-direction value, which fosters creativity, motivates innovation, and promotes coping with challenges, are likely to respond in more self-directed and autonomous ways to emerging environmental practices. We analyze a sample of 600 university students surveyed in Moscow and find that biospheric and self-direction values are associated with environmental behavior and activism. Beyond the direct effect of self-direction value on pro-environmental behaviors and environmental activism we also observe a moderation effect of self-direction on the association between concern and environmental behavior. We discuss the implications of our findings for encouraging environmental action in specific contexts, similar to the one depicted in our sample.
Cultural polymorphism is a difficult phenomenon, which has multiform influence on the society's life. The active interest of society to local folk knowledge in life-support activities and Nature using is one of the distinctive marks of modern time. This interest has fallen on the period of active transformations of environment as a result of industrial society's pressing on Nature, and the generating of new approaches in the studying of Nature and human activity based on the "technologies" of wild life. The success of humankind in creating artificial surroundings has led to both great success in improving the quality of peoples' lives, and also to problems with renewable resources and human health and to changing for the worse ecology. In 1992 the Unites Nations Conference on Environment and Development (Rio de Janeiro, Brazil) set fixed standards defining global violations of the environment. The zAgenda 21', adopted at this Conference, focused on the necessity of new solutions for problems of the relationships between Nature and Society, mentioning interdisciplinary research as a positive way to search for solutions to new problems, and citing as a goal a zbalance of Nature, Society and Humans'. Pre-industrial society had a different experience in using Nature and solving problems of life-support activity under a regime of sparing nature. Experience has shown that Folk knowledge and Folk technology can, in a number of instances, actually assist in solving high level problems caused by human impact on the environment, e.g., farming methods, and, as a result offering possibilities for a more sound and at the same time effective basis for long-term sustainable production at the local level. The traditional cultures of Eurasia were engaged in agricultural pursuits and had acquired unique experiences in maintaining soil fertility and a technology which limited the impact they were having on the environment. The value of Folk heritage in exploiting the environment, especially farming traditions in small-scale, non-industrial societies, has been based not only on the technologies that are "friendly" to Nature, but also (and first of all) on the perception that soil (earth) is the source of all life. This sort of perception was particularly widespread among peoples of pre-industrial societies. The problem of searching for a way to increase long-term productivity in food grain production is complicated. This problem is of global importance for today and the future. The active interest of Modern society in the Folk experiences of using the Nature to achieve sustainable economies is yet to come, but we have much to learn from these small-scale non-industrial societies. Food production needs to be increased. At the same time, the fertility of the soil must be maintained. Achieving a balance between these two necessities is the problem. Changing the present modern human outlook from its egocentric position to one that understands and respects the natural environment, based on ideas of "ecological ethics", looks especially complex, and is directly connected with the problem of forming a new culture. Actually, the global ecological crisis and related ecological problems take priority and the transition to a new model of thinking promises to be accelerated. In this context, making use of Folk heritage, Folk knowledge and experience in observing Nature and using Nature to achieve harmonious interrelations in a "Nature - Society" system, and for the elaboration of a change of attitudes is quite important for modern society on a Global level to achieve ways of Sustainability. Lucius Seneca maintains that subjugation of a Nature is possible only if obeying to Nature. Modern epoch of Globalization in economy and Financial systems creating a potential of high risks for mankind on the Global level. Special attention to local factors (local experience in Nature using, local Folk experience in Life-support activity) in context of globalization problems is important today. Actually, Glocalization can assist in adaptation process of harmonizing local and global needs to a way of Sustainability. Glocalization puts globalization problems down to the human scale. The age of Globalization has made the problem of cultural dialog extra actual, otherwise the Mankind has no chance to survive. The Glocalization is the process of creation of a harmony in Nature, Society and Humans system in the context of Sustainability.
The sustainable use of forests constitutes one of the great challenges for the future due to forests' large spatial coverage, long-term planning horizons and inclusion of many ecosystem services. The mission of the Future Forests programme is to provide a scientifically robust knowledge base for sustainable governance and management of forests preparing for a future characterized by globalization and climate change. In this introduction to the Special Issue, we describe the interdisciplinary science approach developed in close collaboration with actors in the Future Forests programme, and discuss the potential impacts of this science on society. In addition, we introduce the 13 scientific articles and present results produced by the programme.