This paper traces the history of contestations around 1080, attending to tensions between 1080 use and the interests of farmers, deerstalkers, and publics from the 1950s through 1990s. Deerstalkers represented a prominent, organised early voice against 1080; they issued formal complaints and requests for information to different government agencies and rabbit boards, and were sometimes accused of spreading falsehoods in their efforts against 1080. Farmers figure as beneficiaries of 1080 use, bearing the brunt of rabbit overrun, and later bovine TB. However, they often suffered the loss of working dogs, and thus occupied an uneasy position vis-a-vis 1080. The general public materialise in the archives through correspondence, often spurred by the loss of farm or family animals, and occasionally through petitions, which mobilised a collective opposition to the poison. More broadly, 1080 is implicated in changing economic fortunes, as possumers and associated industries struggled with the decline of bounty systems and fluctuating skin prices. We thus show that contemporary narratives about 1080 have roots that trace back to the earliest days of the poison’s use in Aotearoa. These concerns have persisted through institutional change (e.g. the demise of the Forest Service and creation of DOC), economic change (the reducing numbers and power of New Zealand farmers), operational developments (reduced sowing rates, bait design), and scientific attention (culminating, perhaps, in the 2011 EPA review of 1080). We suggest that 1080’s resistance to closure reflects its more-than-scientific significance, as the poison implicates questions of belonging, land use, and changing national interests.

During the colonial period, the Japanese were interested in Korean culture, such as the lives and daily practice of the Korean people. In this study, I will try to examine such Japanese interests. As an example, I will examine the report of the “Korean village's common forest (Chosen-no-rinso)” (1938) by forest researcher, Yoshiyuki Tokumitsu of the Governor-General's Forestry Research Institute.
Using materials from the Joseon period, Tokumitsu conducted field surveys of forests throughout Korea and published the report. The Korean village forests, he surveyed, were not only communal forests closely linked to daily life, but also had symbolic significance such as places for feng shui and village folk beliefs. He also evaluated these unique village communal forests as flood protection forests.
Tokumitsu's research is unique in that it deals with the communal forests of colonial Korea as its subject and attempts to understand the logic and social background behind forest conservation.

Film history is rich in conceptualizations of nature and the environment. Among different genres, westerns have been largely overlooked as sources of information for historical and socio-cultural scrutiny concerning processes of production, circulation, and management of narratives about nature. However, this film and literary genre has been and arguably still is providing scenographies of nature that have been extremely influential as unequivocally rooted in a wide range of historically contingent constructions and interrogations of narratives about the environment.

This paper will offer a historical reading of a range of western film narratives, from the US as well as from the genre’s multiple connections and offshoots mainly made in South America, Europe and East Asia, focusing on their narrative and aesthetic conventions and subversions, and paying attention to concurrent socio-political and scientific ideas and concerns regarding the environment. I will situate these narratives in specific historical contexts of film (and, later on, television) production, establishing significant links with processes of construction of visual socio-cultural spaces for natural history and, in parallel, with our multidimensional views and debates about nature and the environment.