, and indeed capitalism more generally.
As Wilk argues, moral debate about consumption is an essential and
ancient part of human politics, and an inevitable consequence of the unique
way human relationships with the material world have developed. Therefore,
‘there is no question that moralizing about consumption can be strategically
deployed during class conﬂict, inter-ethnic strife, nationalist or fundamentalist
agitation, religious anti-secularism, and even trade negotiations’ (2001:246). As
McKendrick et al. point out, academics are all too easily unwitting
notion that the contemporary ecological
and social crises are inseparable from the model of social life that has become
dominant over the past few centuries’ whether they see this as defined by
industrialism, capitalism, modernity, (neo)liberalism, anthropocentrism,
rationalism, patriarchalism, secularism or even Judeo-Christian civilisation.
A radical transformation of this mode of social life is the united aim (2015:452).
Frequently, this is envisaged as an ‘ecology of transformation’ (Hathaway
and Boff, 2009) made up of concerns about ecological justice, biological